What is cheap grace?

Alas! it is the very simplicity of the Gospel that stumbles so many. If only we were more simple we should get along better. We are too complex, and judge God by the standard of a man. We say the Gospel is too cheap, or too easy, or too good to be true, and in that way God is insulted and His word refused. The Gospel cheap! Nothing has ever or will ever cost so much. Creation cost a word. Salvation cost God His Son; it cost the Lord Jesus all the shame of Calvary. The Gospel too easy! If it were not without money and without merit, it could not be universal, for some have no money, and according to Holy Writ, none have merit, for “they are together become unprofitable.” The Gospel too good to be true! Why, thousands have proved it to be good, superlatively good, but—true!! emphatically true. Oh! reader, take these steps to blessing: Out of self—into Christ. Into glory will come in God’s own good time.

The remission of sins is a priceless blessing, for it cost an inconceivable price. It never could have been preached to sinners if Christ had not suffered, but now it is offered freely to all, and because it is free, some have scornfully called it cheap. It is not cheap, it is the most costly thing on earth or in heaven; the price that was paid for it was the blood of God's dear Son. If you would know its value you must penetrate the thick darkness that wrapt itself about the Saviour at Calvary; you must fathom the depths of woe into which He sank when He cried, "My God, My God, why hast Thou forsaken Me?" You must know the greatness of your sin and the value of His blood.

How many have got apparently the gospel in another way than this. They call it "the glorious gospel," but they do not know it as what Scripture really entitles it, the "gospel of the glory of Christ!" They have not learned it in His own presence, from Himself. They preach and believe in a utilitarian gospel, in which man's blessing is everything, and God's claim very little. They are orthodox, and evangelical, with a "great heart for the gospel," and a little one for Christ. His claim, His commandments, the truths of His blessed Word, are pared down to the smallest fraction that the gospel may be exalted into His place, and souls may not be hindered from accepting that which brings with it little responsibility, and introduces into no "narrow" path. Thus the Christian life is marred, Christ dishonored, and the gospel itself pitiably disfigured, while unconverted crowds are its adherents, and men scoff without rebuke at cheap religion.

Another has written, "How many have got apparently the Gospel in another way than this. They call it 'the glorious gospel,' but they do not know it as what Scripture really entitles it, the 'Gospel of the glory of Christ.' They have not learned it in His own presence from Himself. They preach and believe in a utilitarian gospel in which man's blessing is everything and God's claim very little. They are orthodox and evangelical, with a 'great heart for the Gospel, and a little one for Christ.' His claims, His commandments, the truths of His blessed word, are pared down to the smallest fraction that the Gospel may be exalted into His place, and souls may not be hindered from accepting that which brings with it little responsibility and introduces into no 'narrow' path. Thus the Christian life is marred, Christ dishonoured, and the Gospel itself pitiably disfigured, while unconverted crowds are its adherents, and men scoff without rebuke at cheap religion." These words were written many years ago, but how applicable they are to the days in which we find ourselves.

The evil nature is likely to abuse the truth of God in the scripture we have been considering, “Where sin abounded, grace did much more abound,” and regard it even as an excuse for a believer's sin. The apostle deals with such an attempt: “What shall we say then? Shall we continue in sin that grace may abound” (Rom. 6:1). Shall we take advantage of the abundance of grace, and by our self-indulgence make a fresh occasion for its display? The more we sin, the more grace will bestow. God is infinitely gracious, and the worse our behaviour is, the greater will be the supply of God's grace to cover our sin. Those who talk or think in this strain, whether intentionally or not, are liable to turn, as we read, “the grace of our God into lasciviousness” (Jude 4). And history shows that many gross evils have arisen in Christendom from such abuses of God's abounding grace.

The fact, however, is made clear that this eventual triumph of grace must not be abused to condone present licence. The apostle asks the question: "Shall we continue in sin that grace may abound? Let it not be. How shall we that are dead to sin continue any longer therein?" (vers. 1, 2). The habitual practice of sin by a believer is an utter denial of the delivering power of God. The concurrent reign of sin and grace is incompatible with the divine nature. And the fact that a man cannot deliver himself from the power of indwelling sin is no evidence that God will not deliver him.

That there is such a condition possible is seen by the Bible question, “Shall we continue in sin, that grace may abound?” (Rom. 6:1). Evidently the Apostle Paul was combating a real error. Hear his vehement reply, “God forbid. How shall we, that are dead to sin, live any longer therein?” Again, We get the question, “What then? shall we sin, because we are not under law, but under grace? God forbid” (Rom. 6:15).

It is in God’s house that the Christian learns his lessons. In the very lowest class, as it were, at the very beginning of our school-days we learn that grace does not mean licence or carelessness. On the contrary, grace has most positive teaching. “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:11-13).

Thus the grace of Christ has its perils as well as its joys, perils on the side of exaggeration no less than of short-coming. The only security, the only wisdom, the only happiness, is in looking to Christ, Who assuredly leads not to idleness but to earnest service in a lost world. None who looks to Christ could be a drone: if inclined to it, let him not forget the apostolic charge that whoever does not choose to work, neither let him eat. This would be an effectual cure, if faithfully carried out, and are not the saints bound to do so? It is a just and homely way of dealing, no doubt, but the christian is surely equal to the occasion, not less than a Jew or a Gentile. If anything be contrary to Christ, it is the selfishness that would take advantage of grace; and we are called not to honour but to reprove and repress what is so unworthy of the Christian, because it misrepresents Christ.

[1] There are other reasons as well! To continue in sin would be an insult to grace and to Christ Himself who suffered for our sins (if you have received Christ and know the great price He has paid (His blood shed), you want to please Him, not to insult Him by going on in sin).