hyper-
A prefix appearing in loanwords from Greek, where it meant “over,” usually implying excess or exaggeration ( hyperbole )
loan·word [lohn-wurd] noun
a word in one language that has been borrowed from another language and usually naturalized, as wine, taken into Old English from Latin vinum, or macho, taken into Modern English from Spanish.
Romans 5:20
(20) Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
According to an article in Charisma magazine on 6-28-2013 written by Joseph Mattera there are eight signs of a hyper-grace church that all believers need to be aware of. These signs are:
1. The preacher never speaks on sin.
2. The lead pastor never takes a cultural stand for righteousness.
3. The Old Testament is almost totally ignored.
4. People who lead immoral lives are allowed to teach and lead ministries.
5. The lead pastor speaks often against the institutional church.
6. The lead pastor preaches against tithing.
7. The lead pastor only preaches positive motivational messages.
8. Key members of the church are regularly living sinful live with impunity.
The defining characteristic in every hyper-grace church is antinomianism (anti means “against”; nomos means “law”). According to the author,
“This is the belief that the moral law of the Old Testament has been done away with and that, once we are in Christ, there is free grace in which we can almost live any way we want since we are not under the Law but under grace. Thus, according to this view, the Old Testament is not that important to read except for metaphors, types and symbols regarding the coming of Christ. The New Testament is all about grace and does away with the Old Testament Law!
I believe antinomianism is a dangerous trend in evangelicalism and is something we need to lovingly take a stand against with our brothers and sisters who espouse it.”
Another concern of the author is,
“Furthermore, many churches and preachers refuse to take a stand against sin and rarely if ever mention the need for repentance or topics like hell and judgment. Many of these same churches allow people to minister in music, as small group leaders and even as ministers with no personal accountability while looking the other way when they are living sexually immoral lives and regularly engaged in drunkenness!”
The conclusion of the article also reveals the author’s fear that a hyper-grace church is one step away from universalism, which is the belief that all people will eventually be saved, whether they believe the gospel or not; and also one step away from liberalism because of the increasing amount of Scripture which is being gutted because it is culturally offensive (i.e. husbands being head of household, views on homosexuality, ect.).
Throughout the body of the article the author cites a number of New Testament scriptures from Paul’s writings, Matthew, Jude and John as evidence that the Old Testament moral law (Ten Commandments) are still valid for believers as a means to living their new life in Christ. However, are these citations accurately portraying the nature of the new covenant believer? I do not believe so and I will offer my beliefs according to what I have found in my studies of the scriptures.
Foundation
Every argument must begin somewhere. The text of the bible is a story of two people groups: The Children of Israel and those who aren’t, commonly called in the New Testament as the Gentiles. The Apostle Paul was possibly the most educated Hebrew scholar of his day, yet God, rather than making him the one to convert the Children of Israel to the Way, makes him the apostle to the Gentiles. Here is Paul’s understanding of the Gentiles relationship to God found in Ephesians 2.
Ephesians 2:11-13
(11) Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
(12) That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
In verse 12 Paul clearly states that Gentiles were aliens from the commonwealth of Israel. This means that they didn’t have any heritage or bloodline within them that could be traced to Abraham. Additionally, the Gentiles were strangers to the covenants of promise that Israel had with God. These two truths applied to all Gentiles throughout the world then, and still do to this day.
I believe it is safe to say that 99% of the church today is a Gentile church because it does not have a natural bloodline with Israel. Having made that claim, I also state that the same percentage of the church should not have the same “covenants of promise” that Israel presently shares. Only by believing in the finished works of Christ are these Gentile churches brought into the spiritual family of Abraham because they then resemble how Abram believed God and was accounted as righteous.
However, today, many Gentile churches have elected to enter into the same arrangement Israel has with God by thinking they can come under the Law while declaring to being saved by grace. Just like water and oil, grace and law don’t mix.
These “Law churches” have adopted a portion of the Law as a guide to keep themselves in right standing with God. Unfortunately, in doing this, they have ignored the commandment which clearly declares that if you follow just one commandment you are required to follow all the commandments. Believing that following a set of procedures will bring them closer to God they miss what Paul states in the next few verses in Ephesians 2.
Ephesians 2:13-19
(13) But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
(14) For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
(15) Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
(16) And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
(17) And came and preached peace to you which were afar off, and to them that were nigh.
(18) For through him we both have access by one Spirit unto the Father.
(19) Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;
Verse 15 clearly states that the law of commandments contained in ordinances was abolished in the flesh of Christ on the cross. In the Greek, the term “abolish” means to render entirely useless. This doesn’t mean in a future date but it was already done once for all. The enmity spoken of here is the division that the Law created between the children of Israel and the Gentiles making one group close to God at the exception of the other. Now through the finished works of Jesus the ordinances that created the separation between these two groups has been rendered useless bringing both groups together so that they may have access to the Father by the one Spirit. This access is not based on a rule or law but on a belief that Jesus accomplished this.
What about the Law?
Acts 15 describes a pivotal point in the development of the first church. A group of men who believed that it was vital to be circumcised according to the Law in order to be saved ran into Paul and Barnabas who had been teaching the Gentiles for years that they weren’t required to follow the Law of Moses to be saved. Both of these parties came to Jerusalem to meet with the apostles in order to determine who was correct. After Paul informs the apostles of the great work that is occurring through the Spirit with the Gentiles, the apostle Peter makes the following statement:
Acts 15:7-11
(7) And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
(8) And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
(9) And put no difference between us and them, purifying their hearts by faith.
(10) Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
(11) But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
Notice in Verse 10 that Peter clearly states that the children of Israel were never able to bear the yoke of the law that they operated from. But they believed just like the Gentiles did that through the grace of Jesus they were saved. After this speech, James makes this declaration:
Acts 15:13-21
(13) And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
(14) Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
(15) And to this agree the words of the prophets; as it is written,
(16) After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
(17) That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
(18) Known unto God are all his works from the beginning of the world.
(19) Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
(20) But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
(21) For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
Having heard all the arguments from both sides, James decides how the Gentiles should function as a church body. Take a good look at verse 20. Rather than stating that the Gentiles should follow the Law of Moses in all of their doings, James asks that they abstain from the pollution of idols, fornication, things strangled and from blood. These items were all found in the temple worship ceremonies that the Gentiles had come from in their various communities. There is no reference to following any of the commandments of the Law of Moses even in one ordinance.
Obviously, if the Law was to be a vital component of the church James or any of the other apostles would have clearly made reference to it as a parting instruction to Paul and Barnabas. They however did no such thing as Paul explained in Galatians 2.
Paul, while called to the Gentiles, had great concern for the children of Israel relating to the new covenant conditions. Here is his desire expressed in Romans 10.
Romans 10:1-4
(1) Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
(2) For I bear them record that they have a zeal of God, but not according to knowledge.
(3) For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
(4) For Christ is the end of the law for righteousness to every one that believeth.
Notice that he plainly states that Christ is the end of the law. Righteousness, or right standing with God, was not something they could earn from their works but was solely found in the belief of the finished work of Christ. In 1 Corinthians 1:30 Paul also states that besides righteousness God has made Christ to be wisdom, sanctification and redemption. These additional attributes were also defined in the Law through its ordinances particularly found in the sin offerings.
These offerings had been given yearly since they were instituted in the Law of Moses. Yet in Hebrews 10 we find that Christ, the last sin offering, sat down at the right hand of the Father having perfected all those that were sanctified.
What then is the purpose of the Law? In Romans 3 Paul tells us what the law function truly is.
Romans 3:19-24
(19) Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
(20) Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
(21) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(22) Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
(23) For all have sinned, and come short of the glory of God;
(24) Being justified freely by his grace through the redemption that is in Christ Jesus:
Verse 20 tells us that the law gives us the knowledge of sin and that no deeds accomplished under it will be justified before God. But notice that in the next verse that a righteousness without the law has been manifested in believing in Christ. As you move into the fifth chapter of Romans, Paul claims in 5:20 that the law entered so that the offenses may increase. Relying on the law only makes the offense increase more and more. So why the law?
While Paul says in Romans 7:12 that the law is holy, just, and good, he also declares in 1 Timothy,
1 Timothy 1:9-10
(9) Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
(10) For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
To further drive home his point on the worthiness of the law for the Gentile church Paul makes his argument in the 2nd chapter of Colossians.
Colossians 2:16-23
(16) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
(17) Which are a shadow of things to come; but the body is of Christ.
(18) Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
(19) And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.
(20) Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
(21) (Touch not; taste not; handle not;
(22) Which all are to perish with the using;) after the commandments and doctrines of men?
(23) Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
The items listed in the opening of this passage were clearly defined practices of the Law and yet Paul says that they are the shadow of what is now real. He also claims that to continue in these observances may look good, some of them are the doctrines of men and do nothing but satisfy the flesh.
The Response
So how do we answer the questions and concerns of a hyper-grace movement?
1. Is there such a term as hyper-grace found in scripture? “Hyper” in the Greek means excessive or over abundance. Romans 5:20 clearly describes that where sin abounded, grace much more abounded. So yes, it is scriptural.
2. Is it a doctrine of antinomianism? Yes, it is the end of the Law of Moses. Christ is the end of the Law. However, every new covenant believer has the law and commandments of God written on their new heart. It is not the 613 laws of Moses, but it is the laws that each believer is responsible to keep as God reveals it to them through the inward working of the Holy Spirit.
3. Is this new doctrine of grace leaning towards universalism? God so loved the world… So how do you interpret “universal” if you don’t make it mean everyone? Does the gospel require people to believe? The term “Gospel” in the original Greek means news that is almost too good to be true. It is a term of hyperbole to the Greek thinking. At some point to be called a believer, you have to make the conscience choice to believe something which sounds too good to be true. That is the act of faith which pleases the Father.
4. When were the issues of sin dealt with? When a person becomes “saved” or at the cross, 2,000 years ago, or even before that? If all our past sins have been dealt with on the cross, what about our future sins? Don’t they fall under the same jurisdiction? If God doesn’t remember my sins, why should I, or even the preacher?
5. If Christ is our righteousness, how does a culture display that without quoting a law that has been abolished? Each believer is as righteous as they will ever be so there is nothing that can be added to make us be more. Standing up for a cause may have the appearance of wisdom but is it merely a doctrine of man that will change as quickly as the wind of public opinion blows. If the church is to take a stand for the morality of region they had better be following the first law of Christ within their own sphere of influence before they think they can create change in a broader community.
6. The Old Testament is not the New Testament. It depicts a shadow of what has already occurred. Is it relevant? If used to show how a people group couldn’t perform it requirements to be in right-standing with God, yes. To point out the nature of sin in non-believers, yes. As a tool to reinforce our identity as new believers, no. To show the new covenant types and shadows, yes. However, if people still don’t understand who they are in Christ, what his finished works are and what the love of the Father has done, why not just stay focused on the one quarter of the Bible that explains that to them.
7. Immoral people lead ministries. Behavior is not identity. Morality is not godliness. Grace teaches us to live godly lives (Titus 2:11-12). This means that we learn how to live with God inside of us, not living a moral lifestyle dictated from the tree of the knowledge of good and evil. Sin is a cancerous enemy that affects all. The Law clearly reveals that there is therefore none righteous, no not one. So who can be view from the eyes of law to be worthy to be in the ministry? We all, through grace, have been made ambassadors of reconciliation, even to the household of faith!
8. If a pastor, seeing the dichotomy between New Testament scripture and his active church life, speaks out against the “institutional” church, how is this pastor any different then Martin Luther or any of a number of past martyrs who raised a voice that made an incremental change in the direction for the present day “church?” One should not throw stones if one lives in glass houses, no matter how stained the glass is.
9. The lead pastor teaches against tithing. So what? Is it a requirement of the law? Is it? My question would be, if they preach against it, how are they meeting their monthly budget? If they really believe God to be the source of all their needs, and are seeing evidence of His provision, why not preach against an institutional act which has lost its relevance? Abram’s meeting with Melchezidek came long before the Law and for all appearances was a one-time act. Gentile churches don’t have a priestly family that is supported by the rest of the clan. We are all priests. So why aren’t all the members of the congregation receiving tithes? It all belongs to God, so do you really think that your 10% is going to influence Him?
10. If the Gospel of grace is really news that is almost too good to be true, who would want to sit in a meeting for any length of time listening to the opposite message? If you’re not getting people to respond, “this sounds too god to be true,” I would submit that you’re preaching another gospel and Paul has a few choice words for you in Galatians 1! You should be motivating the hell out of people not moving them into it!
11. Key members live sinful lives with impunity. Really? Are they eating bacon and shrimp cocktails while sipping margarita by the pool having told their pastor it was a couples retreat? Could it be that they actually went to another service on Saturday and didn’t feel obligated to go to the Sunday service too? What I mentioned in item 7 applies here too. But what’s the big deal anyway, next week is a confession service where I can be cleansed all over again and then go back to my own domain, right? If leadership is not willing to take action how is it any different from any Catholic organization who didn’t take care of its kids for a number of years. Should leadership be held to a higher order? Not if it’s going to keep them isolated from the people that they lead. Why not hold everyone to the same new covenant command: Love your neighbor as I have loved you. I know how much grace did for me and it’s obvious that you might not be as bad off as I was. So at least my level of God’s grace could deal with your problems!
The real problem that the hyper-grace detractors have is that they can’t control or modify the behavior of new covenant believers. They believe that no rules or laws mean that everyone is going to hell in a hand basket. There is no evidence of this in any of the New Testament writings. Is it possible that the greatest fear that these detractors have is that their style or method of leadership will be called into question as to whether what they claim to be from God actually is just a soothing of the flesh?
Every believer is called to minister the manifold grace of God. This means it will not look alike at any one time to every single person. Yes, believers have been called to a new liberty, a new freedom, which for better or worse is chaotic and unruly at times. This, however, is what draws people to look at what is going on and sets each of us apart from the world. I guess if you really have an issue with the grace revolution that is coming you need to go into countries of this world that have lived in oppression and see how it is transforming their lives and their culture to reach for new vistas in freedom.
This is what I believe and if you don’t that’s fine by me. I came by my belief because I studied myself to be approved. I only trust that you’ve made the same effort in your claim, and didn’t just come to your conclusions based on someone you simply heard or read. Whether you believe me or not, this one thing I know: The same message of grace that I declare is the same for you too – all you have to do is believe it. So why not get hyper!
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