Graciousness

Graciousness

Graciousness. —The word ‘graciousness’ does not occur in the Authorized and Revised Versions of the Gospels. The adjective ‘gracious’ occurs only once ( Luke 4:22) in the Authorized Version and not at all in the Revised Version Nt 1881, Ot 1885. The idea, however, covered by the noun is of very frequent occurrence, and may truly be said to be one of the leading characteristics of Jesus Himself, and of the gospel He came to proclaim.

1. The passage  Luke 4:22 is rendered in the Authorized Version, ‘And all bare him witness, and wondered at the gracious words which proceeded out of his mouth.’ The Revised Version Nt 1881, Ot 1885 keeps more closely to the form of the Gr. expression, and renders ‘wondered at the words of grace.’ In so doing it departs from the general practice of the older English versions, which from Tindale onwards adopted the form of the Authorized Version. Wyclif and the Rhemish version support the rendering of the Revised Version Nt 1881, Ot 1885, following in all probability the example of the Vulgate in verbis gratiae which they rendered literally. The best modern version (Weymouth’s) paraphrases and expands the expression thus, ‘wondering at the sweet words of kindness which fell from his lips’; while Weizsäcker’s admirable German version translates simply die lieblichen Worte . The best rendering, where the phrase is thus understood, is probably that of Plummer, ‘winning words.’ The words of the original, ἐπὶ τοῖς λόγοις τῆς χάριτος, suggest such a rendering, since the original meaning of χάρις, as it is found in Gr. literature, is that of ‘comeliness’ or ‘winsomeness’ (see the Lexicons for examples). But general, popular, and attractive as such an interpretation is, another is probably the correct one. See preceding article.

2. The Gr. word χάρις occurs on several other occasions in the Gospels, and is variously rendered in the English versions. In order to gain a clearer idea of its meaning, it is necessary to examine these. Of the youthful John we read in  Luke 2:40 ‘the grace of God was upon him,’ and of the child Jesus ( Luke 2:52) that He ‘advanced in favour ((Revised Version margin) ‘grace’) with God and men.’ Weymouth uses ‘favour’ in both passages. On three occasions, in  Luke 6:32-34, we have the expression, ‘What thank have ye?’ representing the Gr. ποία ὑμῖν χάρις ἐστίν; and the same sense of the word is found in  Luke 17:9. The only other passage in the Gospels where the word occurs is in the prologue to the Fourth Gospel, where it is found three times ( John 1:14;  John 1:16-17), and is rendered in each case ‘grace.’ See Grace.

3. There remains for us to see how the quality of ‘graciousness’ is manifested in Jesus during His earthly ministry. Many who take the word ‘gracious’ of  Luke 4:22 in the narrower sense noted above, look only for the ‘graciousness’ of our Lord to be revealed in His manner of dealing with men, in His outward conduct and speech. This view is, of course, true. His readiness to take part in all the festivities and social functions of everyday life marked Him off clearly to His contemporaries from the ascetic attitude of John the Baptist. His playful, gentle winsomeness that won the children to His knee was a scandal to His disciples. His brotherly attitude towards the diseased and stricken, His generous help, His readiness of sympathy, emboldened leprous, blind, and ashamed humanity to dare the publicity it shrank from, or the menace and rebuke of the crowd, to cast itself at His feet, and throw itself upon His gracious consideration. This same characteristic is revealed in His intimate association with the household at Bethany, and His special affection for John and Lazarus, as well as in such exquisitely human touches as His longing look of love given to the young questioner ( Mark 10:21).

‘Men could approach near to Him, could eat and drink with Him, could listen to His talk, and ask Him questions, and they found Him not accessible only, but warm-hearted, and not occupied so much with His own plans that He could not attend to a case of distress or mental perplexity’ ( Ecce Homo , ch. 5).

This peculiar graciousness was displayed in such acts as washing the feet of His disciples, and in His patient tolerance of the scepticism of Thomas.

But when we go deeper than form of speech or nature of deed, we find this quality still more clearly manifested. If ‘graciousness’ is to bear the richer meaning we have seen it may carry, then its significance in the words and works of Jesus is all the greater. His parables ( e.g. the Lost Sheep, the Prodigal Son, the Good Samaritan), how full they are of this peculiar quality of the Divine revelation! His conduct to sinful men and women, how sharply did it contrast with the attitude of His contemporaries ( Luke 7:36-50,  Mark 10:35;  Mark 10:45)! His prayer for His enemies shows with wonderful tenderness how this spirit did not desert Him at the moment of greatest trial, how inherent it was, therefore, in His very nature ( Luke 23:34). In His thought the gracious method of His treatment of men was to become a general standard of conduct ( John 13:15), and would even constitute the basis of final judgment ( Matthew 25:45). It should not be overlooked that, while St. Luke is the Evangelist who most frequently and clearly reveals this characteristic of Jesus, and dwells most distinctly upon it, each of the others supplies sufficient evidence to prove that St. Luke’s picture is no imaginary one, nor even his emphasis exaggerated. See Grace.

Literature.—The various Commentaries on the passages cited, in particular on  Luke 4:22 : Plummer, B. and J. Weiss (8th ed.), and B. Weiss (9th ed.); Adeney, Introduction in Century Bible , pp. 6–13; The Lexicons of Grimm-Thayer and Cremer, s.v. χάρις; Ross, The Teaching of Jesus , chs. 7, 8; Phillips Brooks, The Influence of Jesus , pp. 17–25; Wendt, The Teaching of Jesus (English translation), vol. i. pp. 148–151; Bruce, Galilean Gospel , 30 ff.; artt. ‘Grace’ and ‘Gracious’ in Hasting's Dictionary of the Bible.

G. Currie Martin.