Almost three decades ago, I had not understood God’s grace the way I recognize its power on my life now. The pursuing, transforming, enduring, yet mysterious and hovering presence of this unmerited favor of God is both capturing and captivating. In addition to the Word of God being the primary channel to a foundational understanding of God’s grace and its mysterious workings, my familiarity with literary works has brought a level of erudite awareness about the workings of grace.

My wife, Debbie, gave her life to Christ on the second Sunday of November in 1988. She had just graduated with a degree in communications, was working an exciting new television job in Seattle, and was preparing to marry her college boyfriend. For a 22-year-old, the pieces of life were falling into place quite nicely. Yet something was still missing.

God’s grace, and only this grace, can offer salvation to humanity. “So God created mankind in his own image…male and female he created them” (Genesis 1:27). Humankind disobeyed and corrupted their original relationship with God. In our fallen state, we can do nothing by ourselves to recover this image and our original relationship with our Creator. No effort we make can restore the image of God in us. Only grace can restore us to a new relationship with God through Jesus Christ. Everything begins and ends with grace.

Is “Prevenient Grace” Biblical?

The task of establishing the idea of “prevenient grace” from a New Testament perspective may be challenging because the term itself does not appear in the New Testament or in the whole Bible for that matter. The term is theological and presents a Wesleyan understanding of God’s grace that goes before, enabling (but not forcing) sinners to respond to faith. In other words, while Christians generally believe in God’s initiative of grace, Wesley opposes the idea that prevenient grace irresistibly brings a person to faith in Christ.

Interwoven throughout the fabric of the Old Testament is the life-giving and hope-filled confession of faith: “The Lord is gracious and merciful, slow to anger and abounding in steadfast love” (Psalm 145:8, ESV). From narratives (Exodus 34:6-7; Numbers 14:18) to prophets (Joel 2:13; Jonah 4:2), from psalms (Psalm 103:8 145:8-9) to sermons (Nehemiah 9:17, 31), this testimony to God’s grace undergirds the faith of the Old Testament. The Lord’s freely-given, non-coerced favor was no mere afterthought in the testimony of our biblical ancestors.

Prevenient grace has a foundational place in John Wesley’s theology. Why is this so? Because salvation is central to the Christian faith. Wesley stated, “salvation begins with what is usually termed (and very properly) ‘preventing grace.’”¹ Prevenient grace, as a crucial aspect of Wesley’s doctrine of grace, needs to be set in the larger context of that doctrine and his theology as a whole.² This enables us to have a clear view of prevenient grace and its functions in Wesley’s theology and, hopefully, to avoid misunderstandings.

The term “prevenient grace” is not in the Bible. Indeed, this whole way of speaking of different kinds of “graces”—“prevenient grace,” “saving grace,” “sanctifying grace”—is not the way the biblical writers speak of grace. Where then did this language and phraseology come from?

There is a difference between providential grace and prevenient grace. Providence is how God provides for the sustenance and provision of his creation.¹ God “sees to” (Gen. 22:8, 14) what is needed to sustain the world and to provide for individual persons. How God’s providence affects each person’s life is profoundly mysterious. When and where and into what family one is born is a question of providence. Why one person is born into a Hindu family in India in 1765, while another person is born into a Christian family in Canada in 2015 are matters of providence.

Every miracle of Jesus had a spiritual, emotional, and physical effect. In some cases, people came to the Lord for healing from diseases, and He proclaimed salvation upon them. In other cases, people came with spiritual needs, and He restored them spiritually, emotionally, and physically. In all cases, Jesus restored the person completely after their encounter with Him. In Christ, all things are made new—always!

One of the most striking aspects of the creation narrative is the concept of tobh or tov, God’s proclamation that His creation is defined by His inherent goodness. It is an expression of congruence between the Maker and that which He has made, the resonance of love between a Father and that which has been birthed into existence. Inherent in this goodness, we see connectedness and relationality as defining features of the created world, epitomized by the first man’s awakening attunement to God, to creation, and ultimately, to another—woman.