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Paul and the Power of Grace
Paul and the Gift transformed the landscape of Pauline studies upon its publication in 2015. In it, John Barclay led readers through a recontextualized analysis of grace and interrogated Paul’s original meaning in declaring it a “free gift” from God, revealing grace as a multifaceted concept that is socially radical and unconditioned—even if not unconditional.
Paul and the Power of Grace offers all of the most significant contributions from Paul and the Gift in a package several hundred pages shorter and more accessible. Additionally, Barclay adds further analysis of the theme of gift and grace in Paul’s other letters—besides just Romans and Galatians—and explores contemporary implications for this new view of grace.
Paul and the Power of Grace offers all of the most significant contributions from Paul and the Gift in a package several hundred pages shorter and more accessible. Additionally, Barclay adds further analysis of the theme of gift and grace in Paul’s other letters—besides just Romans and Galatians—and explores contemporary implications for this new view of grace.
202 pages, Paperback
First published November 10, 2020
107 people are currently reading
433 people want to read
About the author
John M.G. Barclay
36 books32 followersJohn Barclay has been Lightfoot Professor of Divinity at Durham University since 2003. He has served as President of the British New Testament Society, TRS-UK,the umbrella organisation for Subject Associations and Departments of Theology and Religious Studies in the UK), and shortly, the Studiorum Novi Testamenti Societas.
His research is in the history and thought of early Christianity and early Judaism, with special interest in the ancient Jewish Diaspora and in the letters and theology of Paul. Using tools from the social sciences, he has explored the social formation of early Christianity, the ‘postcolonial’ identity of the Jewish historian Josephus, and the practice and theology of gift (‘grace’) in the work of Paul.
His research is in the history and thought of early Christianity and early Judaism, with special interest in the ancient Jewish Diaspora and in the letters and theology of Paul. Using tools from the social sciences, he has explored the social formation of early Christianity, the ‘postcolonial’ identity of the Jewish historian Josephus, and the practice and theology of gift (‘grace’) in the work of Paul.
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Displaying 1 - 30 of 68 reviews
July 22, 2021
It has always been surprising and puzzling to me that Alain Badiou, an atheist and Marxist philosopher, has found so much inspiration from the writings of St Paul on ‘grace’, and that is the force that brought me to this book. Here Barclay, in the most scholarly of ways, considers the question of what we mean by the word “grace” (charis), and reinterprets St Paul’s thinking on it.
For Barclay, Paul’s ‘Grace’ is incongruous, a gift given without regard to the worth of the recipient, but this doesn’t mean that one has no obligation to give in return. It’s unconditioned but not unconditional, and therefore, it requires a response. Barclay convincingly argues that Paul’s position is that we get grace from God, which leaves us with gifts, which we need to use to enrich others’ lives (1 Cor. 1:4–7; 12:4–11; 28–30). While grace is free, it still makes demands. This means the grace of Jesus Christ challenges communities to confront established hierarchies of worth and injustices.
“Paul’s theology of grace is, in fact, a rich resource for Christians in challenging racism, gender prejudice, and all forms of negative stereotype” (152).
It’s very much a dry almost line by line, passage by passage journey that enthralls despite its dryness. It has given me lots of food for thought for when, in the near future, I move onto Badiou’s ‘St Paul: The Foundation of Universalism’.
For Barclay, Paul’s ‘Grace’ is incongruous, a gift given without regard to the worth of the recipient, but this doesn’t mean that one has no obligation to give in return. It’s unconditioned but not unconditional, and therefore, it requires a response. Barclay convincingly argues that Paul’s position is that we get grace from God, which leaves us with gifts, which we need to use to enrich others’ lives (1 Cor. 1:4–7; 12:4–11; 28–30). While grace is free, it still makes demands. This means the grace of Jesus Christ challenges communities to confront established hierarchies of worth and injustices.
“Paul’s theology of grace is, in fact, a rich resource for Christians in challenging racism, gender prejudice, and all forms of negative stereotype” (152).
It’s very much a dry almost line by line, passage by passage journey that enthralls despite its dryness. It has given me lots of food for thought for when, in the near future, I move onto Badiou’s ‘St Paul: The Foundation of Universalism’.
October 19, 2021
Summary: Looks at the theology of Paul through the lens of grace, an unconditioned and incongruous gift for Jew and Gentile alike, personally and socially transformative.
John M. G. Barclay stirred up a conversation in Pauline studies in 2015 with the publication of Paul and the Gift, an analysis of what Paul meant by “grace.” This book represents both a distillation and extension of the ideas of the former book. It is less technical, expands the analysis beyond Galatians and Romans while summarizing the previous work in these texts well, and does more to consider the present implications of these ideas.
His central contention, based on analysis of charis in other Second Temple Jewish texts, and especially of Paul in Galatians and Romans, is that grace may be understood as God’s unconditioned and incongruous gift that is both personally and socially transformative. “Unconditioned” emphasizes that there is nothing the individual does to deserve the gift. It is not unconditional, because the empowering presence of God’s grace in those who trust in Christ, is meant to transform people who live new lives in dying bodies, and transforms social relationships, creating a new community making no distinctions by ethnicity, gender, or status. All this is redounds to the glory of God. It is also incongruous whether for the Gentiles as uncircumcised outsiders or for disobedient Jews. Indeed, Barclay points to Paul’s argument in Romans 9-11 as an example of the incongruity of grace in saving all Israel.
In this work, Barclay extends his analysis to the Corinthian correspondence and Philippians. He notes Paul’s treatment of grace and power in Corinth, how the incongruity of grace overturns the power value system of Corinth. and what it means to be “in Christ,” as Christ’s gift of himself to the believer in Philippians. He then extends the significance of grace as gift in inspiring giving communities, generously given to one another where all are cared for, as well as to other communities, as in the offering for Jerusalem, from when the gift of Christ arose.
Barclay addresses the various “perspectives” on Paul and what his own contributes to each. To the traditional Protestant view, his unconditioned but not unconditional reconciles the free aspect of grace and the obedience of faith as the consequence of grace. To Catholics, there are not two stages of grace, but grace transforms, eventuating in good works. For the New Perspective folks, the incongruity of grace explains the inclusion of the Gentiles and the hope for the nation of Israel. For the “Paul within Judaism” people, the incongruity of grace reconfigures his understanding of the law in ways that offer hope both for Israel and the nations.
A concluding chapter considers contemporary implications. Incongruous grace doesn’t recognize distinctions when it comes to who is included. The generosity of giving is one that recognizes all are “gifted,” regardless of economic status. And we all need the gifts of each other as manifestations of God’s incongruous gift.
I appreciate the explicit focus on “grace” in Paul, both for the correctives Barclay brings to notions that smack of “cheap grace” while focusing on the incongruous, unconditioned initiative of God. I’ve often sensed that grace gets eclipsed in the covenantal nomism and focus on faithfulness in various renderings of the New Perspective. Yet Barclay draws on the wealth of learning about Second Temple Judaism to sharpen our understanding of grace such that we don’t read the Reformation back into the New Testament language of grace. And the material about how grace transforms in this volume casts a joyful vision of the possible of our life in Christ, where incongruent grace transforms us into people living congruently with that grace.
John M. G. Barclay stirred up a conversation in Pauline studies in 2015 with the publication of Paul and the Gift, an analysis of what Paul meant by “grace.” This book represents both a distillation and extension of the ideas of the former book. It is less technical, expands the analysis beyond Galatians and Romans while summarizing the previous work in these texts well, and does more to consider the present implications of these ideas.
His central contention, based on analysis of charis in other Second Temple Jewish texts, and especially of Paul in Galatians and Romans, is that grace may be understood as God’s unconditioned and incongruous gift that is both personally and socially transformative. “Unconditioned” emphasizes that there is nothing the individual does to deserve the gift. It is not unconditional, because the empowering presence of God’s grace in those who trust in Christ, is meant to transform people who live new lives in dying bodies, and transforms social relationships, creating a new community making no distinctions by ethnicity, gender, or status. All this is redounds to the glory of God. It is also incongruous whether for the Gentiles as uncircumcised outsiders or for disobedient Jews. Indeed, Barclay points to Paul’s argument in Romans 9-11 as an example of the incongruity of grace in saving all Israel.
In this work, Barclay extends his analysis to the Corinthian correspondence and Philippians. He notes Paul’s treatment of grace and power in Corinth, how the incongruity of grace overturns the power value system of Corinth. and what it means to be “in Christ,” as Christ’s gift of himself to the believer in Philippians. He then extends the significance of grace as gift in inspiring giving communities, generously given to one another where all are cared for, as well as to other communities, as in the offering for Jerusalem, from when the gift of Christ arose.
Barclay addresses the various “perspectives” on Paul and what his own contributes to each. To the traditional Protestant view, his unconditioned but not unconditional reconciles the free aspect of grace and the obedience of faith as the consequence of grace. To Catholics, there are not two stages of grace, but grace transforms, eventuating in good works. For the New Perspective folks, the incongruity of grace explains the inclusion of the Gentiles and the hope for the nation of Israel. For the “Paul within Judaism” people, the incongruity of grace reconfigures his understanding of the law in ways that offer hope both for Israel and the nations.
A concluding chapter considers contemporary implications. Incongruous grace doesn’t recognize distinctions when it comes to who is included. The generosity of giving is one that recognizes all are “gifted,” regardless of economic status. And we all need the gifts of each other as manifestations of God’s incongruous gift.
I appreciate the explicit focus on “grace” in Paul, both for the correctives Barclay brings to notions that smack of “cheap grace” while focusing on the incongruous, unconditioned initiative of God. I’ve often sensed that grace gets eclipsed in the covenantal nomism and focus on faithfulness in various renderings of the New Perspective. Yet Barclay draws on the wealth of learning about Second Temple Judaism to sharpen our understanding of grace such that we don’t read the Reformation back into the New Testament language of grace. And the material about how grace transforms in this volume casts a joyful vision of the possible of our life in Christ, where incongruent grace transforms us into people living congruently with that grace.
November 18, 2023
A helpful dive into Paul’s language of grace. Barclays main point is that Pauls “grammar of grace” must be situated within the context of first century ideas of gift giving and how that gift giving is “perfected” or made complete in Paul’s letters and how it’s not. The gift is Christ himself who is given to everyone as an incongruous gift to create congruity (ie transform believer into Christlikeness) within the life of the people of God. In other words, the gift is given without regard to Jewish law observance/ethnicity (Galatians) or to one’s moral uprightness (Romans) but is given indiscriminately to all. This subverts and relativizes socially constructed (and divinely instructed!) ideas of worth. This point alone should have every Christian think seriously about how Paul’s theology can be used to relative current ideas of race, gender, social class, sexuality for the purpose of exemplifying the gospel. Bottom line: Christians should be more concerned with proclaiming the freely given gift of the gospel than they are with boundary markers and identity politics that marginalize oppressed groups.
June 27, 2021
Great. A shorter version of the longer work.
June 24, 2021
A summary and an extension of Barclay’s main argument in his groundbreaking “Paul and the Gift”. Working from anthropological theories of gift-giving, and the specific context of the Roman Empire, Barclay argues how Paul is using the language of “grace” and “gift” by emphasizing how Christ was given by God to those who were unworthy and ungodly. Besides the classical argument from Galatians and Romans, Barclay presents three important extensions to his previous work: (1) the idea that the incongruity of God’s grace is not only part of the use of “char-” roots in Greek, but is the proper “grammar” of Pauline thought and theology; (2) the bringing of other New Testament texts into conversation with the idea of an incongruous gift in Christ, and (3) an outline of contemporary applications of Paul’s notions of an incongruous gift, mainly in the shaping of inclusive communities, charity and the crises in modern self-esteem.
If you want to take a sip of Barclay’s ideas before a deep gulp of “Paul and the Gift” this is the place to start (a little below 200pp). If you are really interested in the movement of hospitality and inclusion in biblical perspective, this is a highly recommended book.
If you want to take a sip of Barclay’s ideas before a deep gulp of “Paul and the Gift” this is the place to start (a little below 200pp). If you are really interested in the movement of hospitality and inclusion in biblical perspective, this is a highly recommended book.
August 10, 2025
Love a book that can tie up most of the theological loose ends around a subject. Barclay did that for me here with Paul and grace.
I made this note when starting the book and it turns out the rest of the book can essentially be contained in that one note:
Grace is an unconditioned gift (freely available to any and all w/o respect for merit or ethnicity), but it is not unconditional (a response is required in order for the gift to be truly and fully received by us).
I made this note when starting the book and it turns out the rest of the book can essentially be contained in that one note:
Grace is an unconditioned gift (freely available to any and all w/o respect for merit or ethnicity), but it is not unconditional (a response is required in order for the gift to be truly and fully received by us).
January 22, 2021
Matters of faith tend to engender passion. Even in the more stoic halls of academia, theological discussions can’t escape controversy. Especially in Pauline studies, lines have been drawn. New perspective versus old remains a source of bitter debate (sure there’s a smattering of other perspectives, but they haven’t made the same impact on the current discussion, at least within the Protestant tradition). Enter Barclay - the peacekeeper. He’s a no. 9 for those who speak Enneagram.
Paul and the Power of Grace successfully bridges the gap between the Old and the New. It’s a streamlined and updated version of his larger Paul and the Gift. The gimmick here is simple, but novel: Barclay interprets Paul’s theology of grace in light of the Greco-Roman conception of “gift.” He offers justification for this approach by considering the linguistic connections between the two terms. I already came in with a sympathetic ear, but as Barclay’s argument stretched beyond linguistic concerns and explored further connections between the two concepts, I found his argument even more worthy of consideration.
Perhaps one of the most valuable additions to Pauline studies to come out of this book is the vocabulary of “perfecting” gifts. Most Christians would argue that God offered a perfect gift in Christ, but “perfect” tends to be an ambiguous term that collapses several meanings into one. As a result, it is easy for people to talk past one another. Barclay delineates six possible ways the ancient world considered “perfecting gifts/grace.” As a result, Barclay adds some much needed specificity to the discussion. Specifically he addresses the question of: “if Paul considers the grace of God to be grace in its perfected form, in what way is it perfected?”
Exploring this question, Barclay finds that Paul’s overriding conception of grace is that it is incongruous - we have done nothing to earn it. The grace of God was bestowed upon us with no thought to our worthiness of the gift (indeed, if God were to consider that, we would be found severely lacking). However, Barclay makes a key distinction. In Paul’s thought, God’s grace is “unconditioned, not unconditional.” That is, while we do nothing to earn the grace of God, there is a real obligation placed upon us as a result of receiving it. Through the gift of Christ, our very being is reshaped and reformed - it is inevitable that our behavior will change as a result. In a sense, because we have received the gift of grace, we have an obligation to pass it forward. If we don’t do say, it’s questionable to what extent we have truly received the gift in the first place.
Barclay rightfully argues that making such a distinction allows us to better fit the “judgment according to works” theme within Paul’s thought - always a difficulty for the Old Perspective. With that being said, Barclay’s pretty scant in the details concerning this subject. It’s the only real drawback of the book, and I would love to see a sympathetic scholar further apply Barclay’s thinking to this particular facet of Paul’s thought.
Long story, short - this is the first book in a long time that made me truly look at Paul in a new way. The fact that Barclay could do so while staying firmly grounded in the biblical evidence is all the more impressive.
Paul and the Power of Grace successfully bridges the gap between the Old and the New. It’s a streamlined and updated version of his larger Paul and the Gift. The gimmick here is simple, but novel: Barclay interprets Paul’s theology of grace in light of the Greco-Roman conception of “gift.” He offers justification for this approach by considering the linguistic connections between the two terms. I already came in with a sympathetic ear, but as Barclay’s argument stretched beyond linguistic concerns and explored further connections between the two concepts, I found his argument even more worthy of consideration.
Perhaps one of the most valuable additions to Pauline studies to come out of this book is the vocabulary of “perfecting” gifts. Most Christians would argue that God offered a perfect gift in Christ, but “perfect” tends to be an ambiguous term that collapses several meanings into one. As a result, it is easy for people to talk past one another. Barclay delineates six possible ways the ancient world considered “perfecting gifts/grace.” As a result, Barclay adds some much needed specificity to the discussion. Specifically he addresses the question of: “if Paul considers the grace of God to be grace in its perfected form, in what way is it perfected?”
Exploring this question, Barclay finds that Paul’s overriding conception of grace is that it is incongruous - we have done nothing to earn it. The grace of God was bestowed upon us with no thought to our worthiness of the gift (indeed, if God were to consider that, we would be found severely lacking). However, Barclay makes a key distinction. In Paul’s thought, God’s grace is “unconditioned, not unconditional.” That is, while we do nothing to earn the grace of God, there is a real obligation placed upon us as a result of receiving it. Through the gift of Christ, our very being is reshaped and reformed - it is inevitable that our behavior will change as a result. In a sense, because we have received the gift of grace, we have an obligation to pass it forward. If we don’t do say, it’s questionable to what extent we have truly received the gift in the first place.
Barclay rightfully argues that making such a distinction allows us to better fit the “judgment according to works” theme within Paul’s thought - always a difficulty for the Old Perspective. With that being said, Barclay’s pretty scant in the details concerning this subject. It’s the only real drawback of the book, and I would love to see a sympathetic scholar further apply Barclay’s thinking to this particular facet of Paul’s thought.
Long story, short - this is the first book in a long time that made me truly look at Paul in a new way. The fact that Barclay could do so while staying firmly grounded in the biblical evidence is all the more impressive.
April 3, 2025
A very nice, shorter version (under 200 pages) of Barclay's longer book, Paul and the Gift (over 600 pages). This smaller book gives solid Biblical exegesis, theology, and practicality of grace in our contemporary churches. Barclay is clear and concise in this smaller version of his longer book. This book was very enjoyable and I look forward to diving deeper when reading Paul and the Gift.
February 19, 2022
Helpful to someone who wants to understand Paul better without reading a bunch of 2nd temple literature or being forced to take a side on the new perspective debates. Not sure why any non-professional would slog through Paul and the Gift when this is an option.
November 22, 2020
worth the hype
October 19, 2022
By far the most balanced view in grace and works that I've ever seen.
Grace is incongruous (does not take account of worth) but generates congruity (holiness, likeness to Christ, a new community shaped by the Spirit of Christ in the patterns of the gospel). That congruity is not optional, is the only result possible when grace is received. Grace is not impersonal or materialy self existent; grace is relational; it is the the gift of communion with Christ and it cannot be separated from Him.
Every pastor should read this book and apply the principles exposed on their communities. What a different world and Christianity we would see if this would happen.
Below, I bring a short commentary on how this book is a special gift to Adventism:
This departure from ancient augustinian and reformed perspective is a milestone in the conversation between Adventists, specially the Last Generation Theology Spectrum, and the protestant world:
The claim that adventism brought, specially in 1888, a more biblical and less plato-augustinian theology(specially soteriology) is somehow right, as Barclay points (pg 138, 92, 93) that the ancient reformed view was dependent on Augustine and see (specially Lutheranism), Rm 7 and 8 as two different sides of the Christian life, Simul Justus et Peccator. Again adventism, even with all its issues, proves to be a prophetic voice on: justification by faith(after 1888), balanced view of gender, holistic view of the body-soul relationship, ecotheology based on stewardship and so on...
However, Barclay's exposition, instead of inviting to denominational pride, invites to humbleness and reconsideration of many things:
The LGT can't claim uniqueness on its view of justification by faith where congruity between giver and receiver is expected anymore. They claim, what I don't agree, that Adventism's only contribution and special distinction from Christian theology is this holistic view of justification by faith; there's no claim to be made anymore, we're all on the same boat. A discussion on the Sabbath issue is pertinent, however. This clashes all their theology on the atonement day as God's vindication through a perfect generation because this power of perfection is at work from the beginnings of Christianity.
I'm not totally acquainted on the adventist solution brought outside of the LGT for the validity of the atonement day. What I see is that a dialogue between adventism and protestantism is more than ever needed and welcome. Pride and old wounds from both sides should be put aside and a godly, prayerful conversation should take place.
Maranata!
Grace is incongruous (does not take account of worth) but generates congruity (holiness, likeness to Christ, a new community shaped by the Spirit of Christ in the patterns of the gospel). That congruity is not optional, is the only result possible when grace is received. Grace is not impersonal or materialy self existent; grace is relational; it is the the gift of communion with Christ and it cannot be separated from Him.
Every pastor should read this book and apply the principles exposed on their communities. What a different world and Christianity we would see if this would happen.
Below, I bring a short commentary on how this book is a special gift to Adventism:
This departure from ancient augustinian and reformed perspective is a milestone in the conversation between Adventists, specially the Last Generation Theology Spectrum, and the protestant world:
The claim that adventism brought, specially in 1888, a more biblical and less plato-augustinian theology(specially soteriology) is somehow right, as Barclay points (pg 138, 92, 93) that the ancient reformed view was dependent on Augustine and see (specially Lutheranism), Rm 7 and 8 as two different sides of the Christian life, Simul Justus et Peccator. Again adventism, even with all its issues, proves to be a prophetic voice on: justification by faith(after 1888), balanced view of gender, holistic view of the body-soul relationship, ecotheology based on stewardship and so on...
However, Barclay's exposition, instead of inviting to denominational pride, invites to humbleness and reconsideration of many things:
The LGT can't claim uniqueness on its view of justification by faith where congruity between giver and receiver is expected anymore. They claim, what I don't agree, that Adventism's only contribution and special distinction from Christian theology is this holistic view of justification by faith; there's no claim to be made anymore, we're all on the same boat. A discussion on the Sabbath issue is pertinent, however. This clashes all their theology on the atonement day as God's vindication through a perfect generation because this power of perfection is at work from the beginnings of Christianity.
I'm not totally acquainted on the adventist solution brought outside of the LGT for the validity of the atonement day. What I see is that a dialogue between adventism and protestantism is more than ever needed and welcome. Pride and old wounds from both sides should be put aside and a godly, prayerful conversation should take place.
Maranata!
January 13, 2022
The message of grace has been a confusing one for me since I have a hodgepodge of experiences from time spent in various Christian denominations and examples shown to me through people who love me ( and those who do not). Like many, I spent years working to “earn” God’s love and trying to understand some teachings that say that I can live any way I want and still be covered by grace. Through my life’s journey, God has taught me, healed me, and given me peace on this topic, allowing me to show grace to myself and others. This book took me to another level!
At the start, Barclay breaks down six “Perfections of Grace” and explains how doctrine has been formed through preferences for some of the perfections over others. The rest of the book is chapter by chapter commentary on Galatians and Romans that communicates Paul’s Spirit-inspired vision for what God’s Kingdom here on earth will be if individuals are transformed through the working of grace.
Barclay describes ancient culture as not being very different than our modern one in which our self worth is dependent upon others’ opinions of us and the impossibility of us finding security in this. Through Paul’s eyes, we are able to see how the “upside down Kingdom grace” leads us to see there is no need for competition and our greatest honor comes from working against that competitive spirit. Our only worth comes from our “identity in Christ which is a gift received, not a status inherited or achieved.”
I found the most hopeful experience of this book to be Paul’s vision for community in which believers strive to outdo one another in showing mercy and “work with sensitivity to repair community through the Fruits of the Spirit.” It is a place where ordinary people receive the free, but not cheap, gift of grace which results in lives that are completely transformed. These changed individuals are thus freed and empowered to multiply the Christ-gift to others through living it out by employing “new habits, new dispositions, and new practices of grace.” Beautiful!
At the start, Barclay breaks down six “Perfections of Grace” and explains how doctrine has been formed through preferences for some of the perfections over others. The rest of the book is chapter by chapter commentary on Galatians and Romans that communicates Paul’s Spirit-inspired vision for what God’s Kingdom here on earth will be if individuals are transformed through the working of grace.
Barclay describes ancient culture as not being very different than our modern one in which our self worth is dependent upon others’ opinions of us and the impossibility of us finding security in this. Through Paul’s eyes, we are able to see how the “upside down Kingdom grace” leads us to see there is no need for competition and our greatest honor comes from working against that competitive spirit. Our only worth comes from our “identity in Christ which is a gift received, not a status inherited or achieved.”
I found the most hopeful experience of this book to be Paul’s vision for community in which believers strive to outdo one another in showing mercy and “work with sensitivity to repair community through the Fruits of the Spirit.” It is a place where ordinary people receive the free, but not cheap, gift of grace which results in lives that are completely transformed. These changed individuals are thus freed and empowered to multiply the Christ-gift to others through living it out by employing “new habits, new dispositions, and new practices of grace.” Beautiful!
April 29, 2023
It was one of the highlights of my 2023 life. I actually met Professor John Barclay. He delivered four excellent lectures on the theme ‘The Transforming Power of Grace’ at my alma mater, the Ethiopian Graduate School of Theology, during our annual academic event called ‘The Frumentius Lectures’. It is in preparation for this event that I read this book.
I enjoyed the first four chapters, and then the author came. I stopped reading his book and listened to him. He is very soft-spoken, humble, and courteous. His intellectual depth is undisputable. He wrote one of the best books on the concept of God’s grace called ‘Paul and the Gift’ and I am grateful for this shorter version in which he etched out the key arguments of that work. It was a great honor to hear him speak on such vital topic. He basically summarized a 650+ pages book in 4 days, but he was enjoyable to the last minute.
Coming back to this book, he did an excellent job in presenting the key aspects of grace for busy readers such as myself. It was excellently written, presented in simplified and understandable tone, and thoroughly argued.
Professor Barclay’s vision and practice of Christianity is truly enviable. God bless you and keep you, sir.
I enjoyed the first four chapters, and then the author came. I stopped reading his book and listened to him. He is very soft-spoken, humble, and courteous. His intellectual depth is undisputable. He wrote one of the best books on the concept of God’s grace called ‘Paul and the Gift’ and I am grateful for this shorter version in which he etched out the key arguments of that work. It was a great honor to hear him speak on such vital topic. He basically summarized a 650+ pages book in 4 days, but he was enjoyable to the last minute.
Coming back to this book, he did an excellent job in presenting the key aspects of grace for busy readers such as myself. It was excellently written, presented in simplified and understandable tone, and thoroughly argued.
Professor Barclay’s vision and practice of Christianity is truly enviable. God bless you and keep you, sir.
November 5, 2021
Hard to imagine a better exposition on Paul’s theology of grace in such a concise format. Barclay looks at six different “perfections” of grace and demonstrates the inconsistency of what people mean when they talk about grace as a “free gift”. He surveys numerous works from Second Temple Judaism exploring the theme of grace before diving into Paul’s commentary on the topic. He essentially offers a chapter by chapter analysis of Galatians and Romans, then adds insights from some of Paul’s other letters. Barclay masterfully demonstrates that the free gift of grace is radically unconditioned, but not unconditional. This work is not just theological. Paul and the Power of Grace offers numerous practical applications for how a proper understanding of the grace of God radically reconfigures the formation of Christian communities. To quote Scot McKnight’s review: “Those who read and ponder it will never be the same again.”
May 1, 2021
This book surprised me. I was vaguely familiar with the main thrust of the book, but it turned out to be more fascinating and thought-provoking than I had anticipated, and John Barclay turned out to be less critical (as in being a critical scholar) than I had imagined.
Paul and the Power of Grace is somewhat of an abbreviation of his earlier (and generally well-received) Paul and the Gift, but it is more. Barclay summarized the main thrust of Paul and the Gift, for a more popular audience, and added chapters on how the material relates to letters other than Romans and Galatians, and how the main message of the book (that grace for Paul is primarily perfected in being incongruous, i.e. without regard to the worth of the recipient) has relevance today.
Paul and the Power of Grace is somewhat of an abbreviation of his earlier (and generally well-received) Paul and the Gift, but it is more. Barclay summarized the main thrust of Paul and the Gift, for a more popular audience, and added chapters on how the material relates to letters other than Romans and Galatians, and how the main message of the book (that grace for Paul is primarily perfected in being incongruous, i.e. without regard to the worth of the recipient) has relevance today.
November 9, 2021
4.5stars. Wow. Who would have thought God would use excellent resource to give increase to a word of wisdom. The unconditional free (not cheap) gift of grace will compel one to respond. Excellent resource. The way the author spreads light on the path to what grace is and is not is just a breath of fresh living water. Highly recommend ingesting this material. Fantastic.
March 3, 2021
"Paul and the Power of Grace" is the shorter, more compact version of Barclay's "Paul and the Gift." It's one of the best books I've read in the last three years. In my opinion it is a "must read," unless you've already read "Paul and the Gift."
November 25, 2021
A very accessible and thought provoking book! Barclay does not fit any one category of Pauline studies but can find a way to make a helpful middle ground that can propel the church forward instead of getting stuck with infighting on what Paul meant.
October 31, 2022
Excellent scholarly but accessible discussion of the meaning of "grace" in Pauline Theology. While, it presents original work, it also functions as a summary of the current debates and mediating course between the different sides.
July 7, 2024
Good book on the grace and works conversation.
This primarily walks through Galatians and Romans to demonstrate that grace is free (unconditioned) but not cheap (without expectations or obligations).
This primarily walks through Galatians and Romans to demonstrate that grace is free (unconditioned) but not cheap (without expectations or obligations).
August 21, 2025
This book provided a much more nuanced version of what Paul meant by "grace" and its relationship to the "gift" in his writings. Very insightful.
June 23, 2022
This book is beautiful - I learned today that Barclay's interest in this topic was in part inspired by his time spent in community with Maori folks who taught him the difference between the gift economy and the possession economy and I'm grateful for this work.
April 14, 2021
"Although I'm, not worthy; You fixed me, I'm blinded; By your grace; You came and saved me", as Barclay opens by saying, when Stormzy sang the above lyrics from his sensational "Blinded by Your Grace", what exactly did he mean by "grace"? A definite must read for those interested in Christianity.
A better question would be, what do the people who heard this conceptualise when they themselves think of "grace", and do the two of those things match? Even more importantly, how does Paul (who's being echoed), conceive of Grace, and therefore what is the best way to think about God's "Grace" - John Barclay seems to have an answer in this little(160pg) brother to his hefty(600pg) "Paul and the Gift"!
Showering expertly that "grace" is often a term who's meaning is often taken for granted (and pitted against other "false" graces), Barclay first provides a 6 part taxonomy of the different (correct, but distinct) ways we can talk about Grace, placing it in the domain/concept of "gift": Superadundance (size/scope of a gift), Singularity (Singularly positive), Priority (who initiates), Incongruity (status or worth differential), Efficacy (produces change/results?), and Non-Circularity (not reciprocal). These are called the (possible) "Perfections" of Grace.
The taxonomy is then, used to show, and defend (w/ new perspective), that indeed, againt caricature (and even sometimes anti-Semitism), that Judaism (and Jews) was not a graceless, merit based religion and people group. However he also pushes back on where the new perspective has misrepresented Reformers such as Luther. "Grace is everywhere, but is not everywhere the same", then, and "[interpreters] didn't [necessarily] believe in Grace more/less, but differently".
Following this brief tour of four early second temple Jewish texts, Barclay then applies this taxonomy to Paul, specifically micro-commentaries of Galatians and Romans, to show how Grace in Jesus is the definer and distinctice of Paul's theology and ethics, and exactly which of the aforementioned grace categories Paul "perfects." (not all 6 are necessary for grace to be grace). This helps answer controversial questions between understanding how Paul understands Grace and "Works".
I'm not sure revolutionary is the right word to use, but these reading of these two texts in this light is certainly extraordinary and insightful - and encouraging and helpful in categorising what I've seen in my own (brief) study of Paul (in Colossians, Philemon and Romans). Unlike the larger book, there's even extra however! Barclay also shares how Paul, and God's and grace should and can have contemporary impact on both believers and non - this book is an absolute must read. Certainly some of if not the best Christian literature I've read (admittedly not a huge amount) 🙏🏾
Provides a real, balanced way to move past or talk about dichotomies and between "old" and "new" perspectives, removing some of the venom that has previously been slung between both sides. The only con I would say is, seems to assume the common view that some of the epistles are not genuine letters of Paul, but each to their own in some way, and doesn't take away from the rest of the book.
And a caution, depending on which view or tradition you hold, and how strong you're wedded to it, some of what's said in this book could shake that.
A better question would be, what do the people who heard this conceptualise when they themselves think of "grace", and do the two of those things match? Even more importantly, how does Paul (who's being echoed), conceive of Grace, and therefore what is the best way to think about God's "Grace" - John Barclay seems to have an answer in this little(160pg) brother to his hefty(600pg) "Paul and the Gift"!
Showering expertly that "grace" is often a term who's meaning is often taken for granted (and pitted against other "false" graces), Barclay first provides a 6 part taxonomy of the different (correct, but distinct) ways we can talk about Grace, placing it in the domain/concept of "gift": Superadundance (size/scope of a gift), Singularity (Singularly positive), Priority (who initiates), Incongruity (status or worth differential), Efficacy (produces change/results?), and Non-Circularity (not reciprocal). These are called the (possible) "Perfections" of Grace.
The taxonomy is then, used to show, and defend (w/ new perspective), that indeed, againt caricature (and even sometimes anti-Semitism), that Judaism (and Jews) was not a graceless, merit based religion and people group. However he also pushes back on where the new perspective has misrepresented Reformers such as Luther. "Grace is everywhere, but is not everywhere the same", then, and "[interpreters] didn't [necessarily] believe in Grace more/less, but differently".
Following this brief tour of four early second temple Jewish texts, Barclay then applies this taxonomy to Paul, specifically micro-commentaries of Galatians and Romans, to show how Grace in Jesus is the definer and distinctice of Paul's theology and ethics, and exactly which of the aforementioned grace categories Paul "perfects." (not all 6 are necessary for grace to be grace). This helps answer controversial questions between understanding how Paul understands Grace and "Works".
I'm not sure revolutionary is the right word to use, but these reading of these two texts in this light is certainly extraordinary and insightful - and encouraging and helpful in categorising what I've seen in my own (brief) study of Paul (in Colossians, Philemon and Romans). Unlike the larger book, there's even extra however! Barclay also shares how Paul, and God's and grace should and can have contemporary impact on both believers and non - this book is an absolute must read. Certainly some of if not the best Christian literature I've read (admittedly not a huge amount) 🙏🏾
Provides a real, balanced way to move past or talk about dichotomies and between "old" and "new" perspectives, removing some of the venom that has previously been slung between both sides. The only con I would say is, seems to assume the common view that some of the epistles are not genuine letters of Paul, but each to their own in some way, and doesn't take away from the rest of the book.
And a caution, depending on which view or tradition you hold, and how strong you're wedded to it, some of what's said in this book could shake that.
April 26, 2021
time to turn things upside-down. John Barclay accurately describes several aspects to Grace and explains how theologians are often talking past each other when they discuss grace - because they emphasis different aspects of grace and criticise each other for understanding grace differently. But the most important part of the book is those passages that discuss grace as a gift and the different aspects of gift-giving in communal societies vs. the modern individual West. This reasonated so much with my experience in East Africa that I think everyone preparing to live there ought to read this book. John Barclay discusses God's grace and our response to His grace given in and through Jesus Christ. John Barclay is clear about Grace, and it represents a way of understanding and presenting the Gospel that is badly needed in these times. What a wonderful book!
May 9, 2021
Succinct version of his big book
Short, sweet, and to the point. Barclay makes his work accessible for the non-academic without dumbing anything down. Read it.
Short, sweet, and to the point. Barclay makes his work accessible for the non-academic without dumbing anything down. Read it.
February 16, 2022
A compact version of Paul and the Gift (just over 1/4 the size) which, in addition to Galatians and Romans, also explores a little Corinthians and Philippians. In this book Barclay also clearly explains where his explanations differ and agree with general Protestant views, Catholic views, and the New Perspective on Paul. He also concludes with reflections on how his reading of grace in Paul might affect our communities.
This is certainly more accessible than Paul and the Gift. I wouldn’t say this is a novice’s or a beginner’s level read, but more intermediate (with Paul and the Gift being Advanced). However, for 90% of people, Paul and the Power of Grace is perfectly sufficient, and I kind of wish I just read this one.
The areas where this book (and Gift) is helpful are self-evident. These two books combined will probably be in my top 5 of books I recommend for some time. In particular, destroying the idea of the modern pure gift without any return should actually help us both read Paul aright and form healthier relationships, communities, churches, families, etc. It is already apparent to me from this book how my relationships have suffered from my modern concept of gift-giving.
Minor notes, but three areas of disagreement with both books.
1) Despite the fact that Judaism should not be construed as a religion of works whereby one earns one’s salvation, Paul does repeatedly explain that what God has done in Christ is a gift and that cuts out opportunity for humans to boast in themselves (Eph. 2; Rom. 3, 4, etc.). The bottom line is that if this were not a gift, some would find a way to boast. And, as is apparent in Luke 18, it appears that at least some Pharisees forgot God’s action towards them was an incongruous gift and thus were tempted to boast. Maybe Barclay wouldn’t disagree here? But this isn’t apparent in his books.
2) Contrary to Barclay, I believe it is fair to see Ephesians and the Pastorals as genuine Paul. He backs off ever so slightly from this claim in this book and from his perceived differences between Ephesians/Pastorals and Galatians and Paul, and that’s appreciated.
3) Barclay asserts that grace transformed communities and relationships and social value, etc. in Paul’s churches. It doesn’t relate to gender, social status, etc. Right. Paul doesn’t see the dissolution of slavery but how one might see a fellow slave as brother. Right. We have taken that further and dissolved slavery. Right and rightly so. But Barclay then jumps to the hint that Paul, based on Romans 16, even dissolves traditional gender requirements for leadership and that we should meet Paul and go further than him just as we have done with slavery. I see the logic, but if he wants to really argue this, he’s going to need to be more convincing than that. I remain somewhat dissatisfied by the limited roles women are able to play in our churches, but I remain completely unconvinced that God would have us install female pastors (to put an example in his mouth that he does *not* specifically assert). He’s reasserted a pebble I have in my shoe about this and I agree that how we estimate value should change, but it still appears evident to me that Paul sees in creation and by design a certain order — God is the head of Christ, Christ of man, man of his wife, etc.
This is certainly more accessible than Paul and the Gift. I wouldn’t say this is a novice’s or a beginner’s level read, but more intermediate (with Paul and the Gift being Advanced). However, for 90% of people, Paul and the Power of Grace is perfectly sufficient, and I kind of wish I just read this one.
The areas where this book (and Gift) is helpful are self-evident. These two books combined will probably be in my top 5 of books I recommend for some time. In particular, destroying the idea of the modern pure gift without any return should actually help us both read Paul aright and form healthier relationships, communities, churches, families, etc. It is already apparent to me from this book how my relationships have suffered from my modern concept of gift-giving.
Minor notes, but three areas of disagreement with both books.
1) Despite the fact that Judaism should not be construed as a religion of works whereby one earns one’s salvation, Paul does repeatedly explain that what God has done in Christ is a gift and that cuts out opportunity for humans to boast in themselves (Eph. 2; Rom. 3, 4, etc.). The bottom line is that if this were not a gift, some would find a way to boast. And, as is apparent in Luke 18, it appears that at least some Pharisees forgot God’s action towards them was an incongruous gift and thus were tempted to boast. Maybe Barclay wouldn’t disagree here? But this isn’t apparent in his books.
2) Contrary to Barclay, I believe it is fair to see Ephesians and the Pastorals as genuine Paul. He backs off ever so slightly from this claim in this book and from his perceived differences between Ephesians/Pastorals and Galatians and Paul, and that’s appreciated.
3) Barclay asserts that grace transformed communities and relationships and social value, etc. in Paul’s churches. It doesn’t relate to gender, social status, etc. Right. Paul doesn’t see the dissolution of slavery but how one might see a fellow slave as brother. Right. We have taken that further and dissolved slavery. Right and rightly so. But Barclay then jumps to the hint that Paul, based on Romans 16, even dissolves traditional gender requirements for leadership and that we should meet Paul and go further than him just as we have done with slavery. I see the logic, but if he wants to really argue this, he’s going to need to be more convincing than that. I remain somewhat dissatisfied by the limited roles women are able to play in our churches, but I remain completely unconvinced that God would have us install female pastors (to put an example in his mouth that he does *not* specifically assert). He’s reasserted a pebble I have in my shoe about this and I agree that how we estimate value should change, but it still appears evident to me that Paul sees in creation and by design a certain order — God is the head of Christ, Christ of man, man of his wife, etc.
May 26, 2025
Very good book, and I do believe this book would benefit not only scholars but pastors and engaged laypeople. While not agreeing with everything, this book was quite insightful, encouraging, challenging, and edifying.
In this work, Barclay challenges modern conceptions of gifts through an anthropological lens in order to identify the nature of God’s gift to believers in Christ (11). He identifies six ways that the gift of grace can be “perfected” (13): Superabundance; Singularity (goodness is the giver’s sole mode operation); Priority (given before initiation from the recipient); Incongruity (without regard to the condition of the recipient); Efficacy (gifts that achieve something for the better); Noncircularity (nothing is expected in return). The majority of the book consists of expositions through Galatians and Romans in order, primarily, to show the incongruity of grace in Paul. For example, “the incongruous gift of Christ is mapped across the story of Israel and the world, and is manifest in the Galatians’ experience of the Spirit and of baptism” (61). Or, “If Galatians stresses the value of God’s grace irrespective of worth, Romans clarifies that it operates in the absence of worth” (76). Barclay then shows how the idea of gift plays out in individuals and refines communities.
The taxonomy of gift-giving is worth the price of admission right at the start. The six categories of “perfecting” gifts help to explain disagreements between theologians or systems, and the language also helps clarify exegesis and application. While finding the idea of incongruity helpful and clarifying, I also found his explanation of grace’s transformative effect illuminating, “the grace of God is unconditioned (given in the absence of merit or worth) but not unconditional, if by that we mean without expectation of alteration in the recipients of the gift (87). By defining the gift as Christ himself, both objectively in his incarnation, life, death, and resurrection, but also subjectively through the “total reformulation of the self” mediated by life in the Spirit, Barclay shows how grace produces results (124). I thought the circle of gift given, gift shared, thanks offered was insightful for showing how God intends community life to play out, “divine grace flows through believers and is expressed in their giving to others, and that the momentum of this flow generates thanks to God in recognition of the source of the gift” (133).
While Barclay does allude to the efficacy of grace in helping believers to overcome sin (77), I do think he undervalued the efficacy of grace in relation to faith and trust. I prefer Augustine’s conception of grace’s efficacy in the start, middle, and end of the Christian life. I found that he gave too much credit to the New Perspective as well. He does challenge their focus on ethnocentrism as unfounded, but he describes Judaism far too much as a religion of grace (144). Though we have some evidence of nomism in early Jewish works, Paul has valid reason to critique contemporary practices of Judaism as founded on works-righteousness. Barclays goes so far as to say that incongruity was not distinct of Paul, which is true in some seasons, but Paul clearly has real Jews in mind who do not think that God’s gift is “created out of human nothingness and received in trust” (86).
In this work, Barclay challenges modern conceptions of gifts through an anthropological lens in order to identify the nature of God’s gift to believers in Christ (11). He identifies six ways that the gift of grace can be “perfected” (13): Superabundance; Singularity (goodness is the giver’s sole mode operation); Priority (given before initiation from the recipient); Incongruity (without regard to the condition of the recipient); Efficacy (gifts that achieve something for the better); Noncircularity (nothing is expected in return). The majority of the book consists of expositions through Galatians and Romans in order, primarily, to show the incongruity of grace in Paul. For example, “the incongruous gift of Christ is mapped across the story of Israel and the world, and is manifest in the Galatians’ experience of the Spirit and of baptism” (61). Or, “If Galatians stresses the value of God’s grace irrespective of worth, Romans clarifies that it operates in the absence of worth” (76). Barclay then shows how the idea of gift plays out in individuals and refines communities.
The taxonomy of gift-giving is worth the price of admission right at the start. The six categories of “perfecting” gifts help to explain disagreements between theologians or systems, and the language also helps clarify exegesis and application. While finding the idea of incongruity helpful and clarifying, I also found his explanation of grace’s transformative effect illuminating, “the grace of God is unconditioned (given in the absence of merit or worth) but not unconditional, if by that we mean without expectation of alteration in the recipients of the gift (87). By defining the gift as Christ himself, both objectively in his incarnation, life, death, and resurrection, but also subjectively through the “total reformulation of the self” mediated by life in the Spirit, Barclay shows how grace produces results (124). I thought the circle of gift given, gift shared, thanks offered was insightful for showing how God intends community life to play out, “divine grace flows through believers and is expressed in their giving to others, and that the momentum of this flow generates thanks to God in recognition of the source of the gift” (133).
While Barclay does allude to the efficacy of grace in helping believers to overcome sin (77), I do think he undervalued the efficacy of grace in relation to faith and trust. I prefer Augustine’s conception of grace’s efficacy in the start, middle, and end of the Christian life. I found that he gave too much credit to the New Perspective as well. He does challenge their focus on ethnocentrism as unfounded, but he describes Judaism far too much as a religion of grace (144). Though we have some evidence of nomism in early Jewish works, Paul has valid reason to critique contemporary practices of Judaism as founded on works-righteousness. Barclays goes so far as to say that incongruity was not distinct of Paul, which is true in some seasons, but Paul clearly has real Jews in mind who do not think that God’s gift is “created out of human nothingness and received in trust” (86).
March 26, 2024
A shorter version of Barclay's earlier magnum opus "Paul and the Gift." For New Testament and theology enthusiasts, it is worth reading the entire longer book, since in this version he omitted the anthropological study of grace-gift in the ancient world and how different facets of grace-gift motifs are perfected in the multifaceted streams of second temple Judaism and previous Pauline scholars. But this book has two unique contributions over the earlier book: 1) there are extended discussions on how the gift-grace motif plays out in Galatians, Romans, and Corinthians, and 2) Barclay presented more ethical and practical implications based on his grace-gift motif reading of Paul.
Barclay also demonstrated how his reading of Paul's grace-gift motifs, which perfected the incongruity facet and possessed circulatory facet (though not perfected), can interact with the weaknesses of the New Perspective, Roman Catholic, and Protestant reading. What must be noted is that Barclay seems to equate the Protestant reading with the Lutheran (purely justification) tradition, and I would have loved to see him discuss the overlap of his grace-gift motif with the distinctively Reformed tradition (though he did leave a footnote that seems to suggest the superiority of the reformed tradition over the Lutheran tradition), which following Calvin (in his longer book, he seemed to suggest that Calvin's perfection of the grace-gift motif is the closest to his reading of Paul), in the mould of Vos and Gaffin, has developed the most consistent read on Pauline soteriology that does not compromise and conflate either the justifying (incongruity) and sanctifying (circulatory) aspects of Pauline theology.
Another weakness in this book that follows his previous longer book is that Barcaly seems to downplay the other facets of the grace-gift motif. Though Paul may not have perfected the grace-gift motif in terms of superabundance, singularity, efficacy and priority, they are definitely present in Paul's corpus, and it would have been helpful to see how all these facets, though there is an obvious hierarchy of importance to Paul, relate to each other in the Pauline corpus. The good news is Barclay is working on a follow-up book, which I anticipate would be another great gift to the church.
Barclay also demonstrated how his reading of Paul's grace-gift motifs, which perfected the incongruity facet and possessed circulatory facet (though not perfected), can interact with the weaknesses of the New Perspective, Roman Catholic, and Protestant reading. What must be noted is that Barclay seems to equate the Protestant reading with the Lutheran (purely justification) tradition, and I would have loved to see him discuss the overlap of his grace-gift motif with the distinctively Reformed tradition (though he did leave a footnote that seems to suggest the superiority of the reformed tradition over the Lutheran tradition), which following Calvin (in his longer book, he seemed to suggest that Calvin's perfection of the grace-gift motif is the closest to his reading of Paul), in the mould of Vos and Gaffin, has developed the most consistent read on Pauline soteriology that does not compromise and conflate either the justifying (incongruity) and sanctifying (circulatory) aspects of Pauline theology.
Another weakness in this book that follows his previous longer book is that Barcaly seems to downplay the other facets of the grace-gift motif. Though Paul may not have perfected the grace-gift motif in terms of superabundance, singularity, efficacy and priority, they are definitely present in Paul's corpus, and it would have been helpful to see how all these facets, though there is an obvious hierarchy of importance to Paul, relate to each other in the Pauline corpus. The good news is Barclay is working on a follow-up book, which I anticipate would be another great gift to the church.
November 5, 2024
An outstanding book. Exhaustive, yet concise, Barclay writes a careful exposition on the dimensions and dynamics of grace, faith, and good works. My theology on the matters have always been closely clinging to the Reformed tradition. However, Barclay challenges my views not to disavow them, but to grow them.
He presents "perfections" of grace, in which grace operates in a specific framework and interpretation. Without spoiling too much, he first lays the context that gift/grace in antiquity has always been circular--there is an obligation of return (this is one of the 'perfections'). Barclay's main point is that grace is unconditioned and free in that sense, that God did not pour out His grace because of the good works of men; rather, He gave His grace freely without consideration of the recipients initial worthiness. However (this is where the fun begins), grace effects life-change and transformation in the recipient and it becomes evident in their growth in worthiness of such grace, strictly without crediting their growth or evidence of worthiness to be a factor in their initial receipt of grace. The only crediting factor is in Christ Jesus and "the Christ-event" (the resurrection of Christ).
I highly recommend Christians--scholar and layman--to read this book for their edification.
He presents "perfections" of grace, in which grace operates in a specific framework and interpretation. Without spoiling too much, he first lays the context that gift/grace in antiquity has always been circular--there is an obligation of return (this is one of the 'perfections'). Barclay's main point is that grace is unconditioned and free in that sense, that God did not pour out His grace because of the good works of men; rather, He gave His grace freely without consideration of the recipients initial worthiness. However (this is where the fun begins), grace effects life-change and transformation in the recipient and it becomes evident in their growth in worthiness of such grace, strictly without crediting their growth or evidence of worthiness to be a factor in their initial receipt of grace. The only crediting factor is in Christ Jesus and "the Christ-event" (the resurrection of Christ).
I highly recommend Christians--scholar and layman--to read this book for their edification.
February 20, 2021
A discussion of Paul, grace, and the gospel that is clarifying, respectful, balanced, nuanced, and immensely helpful. The six “perfections” of grace as a gift that Barclay develops helps the reader develop a greater understanding and appreciation of all that Paul means by “grace.”
It’s all too easy today to let our polarizing approach to politics and culture impact our readings of the different perspectives on Paul, old, new, Catholic, Protestant. We are quick to caricature and cancel the other side, refusing to interact charitably with anyone that sees things differently. Barclay, however, steers clear of all that unhelpful nonsense. He seeks to find common ground with the differing perspectives on Paul, highlight their contributions to the discussion and “repair weaknesses in other lines of interpretation” (138).
One thing in particular I appreciated was his clarification of grace as a gift that is unconditioned, but not unconditional, and a gift that is efficacious in remaking the unworthy recipient. This is going to be a helpful companion as our church prepares to preach through the book of Romans!
It’s all too easy today to let our polarizing approach to politics and culture impact our readings of the different perspectives on Paul, old, new, Catholic, Protestant. We are quick to caricature and cancel the other side, refusing to interact charitably with anyone that sees things differently. Barclay, however, steers clear of all that unhelpful nonsense. He seeks to find common ground with the differing perspectives on Paul, highlight their contributions to the discussion and “repair weaknesses in other lines of interpretation” (138).
One thing in particular I appreciated was his clarification of grace as a gift that is unconditioned, but not unconditional, and a gift that is efficacious in remaking the unworthy recipient. This is going to be a helpful companion as our church prepares to preach through the book of Romans!
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