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1. A Re-reading of the Theology of Grace in Response to the Doctrine of Hyper Grace
in the 21st
Century
Paper delivered by Akinwale OLOYEDE at the International Theological Education
Conference (ITEC 2017) organised by The Nigerian Baptist Theological Seminary
Ogbomoso Nigeria (Published in OJOT 2018 Volume XXII No 2)
I. Introduction
Every religion has a body of laws and tenets they uphold in their spiritual
adventures or activities. Out of these tenets or beliefs, one or two doctrines usually gain
prominence as the core of their teaching(s) and Christianity is no exception in this regard.
The concept of grace is no doubt a doctrine that has grown to become indispensable in
the teaching of Christianity subsequent to the emergence of the New Testament Church
which started with the disciples of Jesus Christ, the messiah, who is full of grace and
truth. This perhaps informed Hughes’ assertion that “the doctrine of grace lies at the very
heart not merely of all Christian Theology but also of all Christian experience”.1
By
implication, an incorrect or inadequate understanding of biblical teaching on grace will
subsequently produce deficiency in our grasp of the meaning and purpose of
Christianity.2
Grace is a major theme of the New Testament portion of the Bible and it forms
the core of Paul’s discussion in His Epistles. This is one of the reasons why Paul has been
regarded as “the apostle of grace” by some scholars. However, the usage of grace has
developed over centuries and changed drastically, this is partly due to the dynamics of
language and the inadequate or improper understanding of the concept in the Christian
life. The misconceptions about grace are varied and so enormous that it has become
difficult to draw a line of demarcation between truth and heresy. Some of such
misconceptions bothers on the doctrine of hyper grace. Hence, when someone claims to

2. have received the grace of God, as a believer, and his/her life does not reflect Christ and
his teaching explicitly, the genuineness of such person’s experience is questionable.
A critical look at the general saying that: “Christianity is several inches long but
few inches deep” reveals why most professing Christians are not living up to God’s
standard and expectation of fellow believers, there are indications that deficient
understanding or wrong conception of the grace that brings salvation is responsible for
this misery. According to statistical data of world religions available on the internet, it
has been discovered that between 29 to 32 percent (estimate of 2.1 billion people) of
world population; as at July 2011, are Christians.3
. However, it is disheartening to state
that crime and corruption are still on the increase even in Christian-dominated countries
of which Nigeria, with its vast number of churches and denominations, is an example. It
is apt then to conclude that either these professing Christians (even with the claim of
being born-again) are not really Christians or there is a fundamental error in what they
believe about the grace of salvation.
II. Biblical Appraisal of the Concept of Grace
This section surveys the concept of grace and its etymological meaning from both the Old
and New Testaments.
Old Testament Concept of Grace
According to Gleason, “the entire Old Testament is a progressive, providential
preparation for the Christian concept of grace”4
. The scripture speaks penetratingly of sin
and announces the grace which forgives and saves. “One of the oldest declarations about
God of Israel to Moses is that Yahweh is merciful and gracious. Exodus 34:6 refers to
him as the God who extends grace to a thousandth generation.5
In essence, the Old

3. Testament starts with the gracious acts of God to Adam and Eve in spite of their sins. The
declaration of God’s graciousness was also repeated in many other instances apart from
Exodus.
This assertion was further substantiated by Criswell while describing the
abounding grace of God:
When sin abounded in the Garden of Eden in the first Adam, the greater grace of
God did much more abound in the Garden of Gethsemane in the second Adam.
When sin abounded in the days of the flood, Noah found grace in the sight of the
Lord. When sin abounded in the darkness and slavery of Egypt, the grace of God
did much more abound in the sacrifice of the Passover Lamb. When sin abounded
in the days of Midianites, grace did much more abound in Gideon. When sin
abounded in the lives of the kings of Israel, grace did much more abound in the
repentant David …6
The grace of God was evident throughout the Old Testament by his providential acts
among mankind. God’s grace was manifested when He clothed Adam and Eve while he
sent them out of the garden. The grace was much more than their problems and needs. It
was overflowing.
It is worthy of note that “the covenant of grace was administered from Adam to
Abraham by promise (Gen 3:15).”7
This was evident in the typical sacrifices instituted in
the family of Adam, the immediate revelations and appearances of Jehovah to his people,
including Abraham. Hodge also asserts that “God now graciously accepts faith (Abraham
being an example) and evangelical obedience for righteousness”.8
Abraham not only
enjoyed God’s grace in his time, but his offspring also benefited from the covenant of
grace that was originally made with Abraham.
God’s favor and grace, as seen in the Old Testament, are closely related to the
covenant He made with the people of Israel. Individuals among God’s covenant people
also experienced protection and aid of every kind. However, “in the older parts of the

4. Old Testament, God’s favor and grace are extended primarily to the whole people… in
the election to the covenant (Gen 9:8-17) and in the promise of the people’s conversion
(Amos 5:15, Jer. 3:12).”9
The doctrines of covenant and election are two sides of the
same coin, and that coin could be likened to grace which is God’s prerogative of election
that was established through covenant.
Knudsen noted that “it was not Israel who chose God but God who chose Israel,
this motif runs though the entire Old Testament account.”10
This divine election was
meant for a purpose in which the recipients of God’s grace have a part to play. Gleason
observed that as the consciousness of the Israelites people (with respect to sin) grows,
their prayers and anticipation not only reflect their inability to abide by the law in its
integrity, they also reveal the need of a divine remedy which is capable of working in the
depths of man’s soul to cure his moral impotency.11
The divine remedy came as God’s
gracious acts of deliverance in diverse ways and at various times.
Jeremias was of the opinion that God’s grace often overwhelms the faithlessness
of the people and that while this appears to be an occasional experience in the Old
Testament, it is undoubtedly central to the proclamation of Jesus. “With the prophets, this
grace is promised, with Jesus, it is present and is already being offered.”12
However,
based on the foregoing, his submission is rather inadequate because the concept of grace
is virtually evident in all the generations of the Old Testament era.
An Etymological Study on the Meaning of Grace in the Old Testament
Gleason comments that “although the Old Testament does not have any one word
which expresses precisely the reality of grace, and does not define the concept as sharply
as does the New Testament, nevertheless, the idea of grace is everywhere present in allied

5. concepts”13
. The concept of hesed, that is, fidelity of God, which sums up the attitude of
Yahweh to Israel, is the closest phenomenon to God’s redeeming action and saving grace
in the Old Testament.14
By God’s fidelity, Gleason referred to God’s persistence,
devotion and loving-kindness to his covenant people. Gleason affirmed that “hesed is one
of the most meaningful words of the Old Testament, it is used of God’s dealings with
men to sum up the reality in which the covenant is grounded, the foundation without
which it could not endure”15
. This submission again alludes to the grace of God as being
fundamental to the concepts of election and covenant with man.
The typical hesed-relationship in the Old Testament existed between God and
Abraham, a man of faith who lived by fidelity to a personal relationship with God
observed through a network of obligations. Abraham is faithful in all that demands of
him, even to the sacrifice of Isaac, the child of promise. On the other hand, there is also
the loving kindness, stability and fidelity of God towards Abraham in keeping the
covenant to which He has committed himself.16
According to Dunn, there are two words of relevance with respect to the concept
of grace, these are Chen (grace, favor) and Chesed (gracious favor, loving kindness,
covenant love). “Both denoted the generous act of a superior to an inferior. But the
former was more one-sided, might be given for a specific situation only and could be
withdrawn unilaterally. The latter was a more relational term”.17
In its religious usage, the
recognition was deeply rooted that God’s initiative was a lasting commitment which
excluded from the outset of the possibility of any comparable response.
In the Old Testament, the Hebrew root that is usually translated as charis in Greek
is hen. When used in the physical sense, it means to lean over someone, a notion echoed

6. in the idea that the Spirit broods over the waters of baptism. In the moral sense, it
conveys the idea of “bending over” with favor, kindness, benevolence, protection, love,
as when the mother bends over the cradle.18
In this sense, hen can be used to refer to the
favor of God that translates into his provision for the redemption of man. Therefore, the
concept of grace in the Old Testament has to do with the fidelity and loving kindness of
God to his chosen people whom he has elected for his purpose.
The New Testament Concept of Grace
According to Jeremias, “the chief characteristic of the new people of God
gathered together by Jesus is their awareness of the boundlessness of God’s grace.”19
Grace has been described as “God’s Riches At Christ’s Expense”; it is a comprehensive
word with boundless reach carrying an infinite depth of significance, signifying unlimited
favor to the undeserving.”20
Grace is for all whom by reason of transgression have
forfeited every claim to divine favor, and have lost all capacity for meritorious action.
God’s grace is infinite, boundless, immense, unspeakable, inconceivable and
unsearchable. It is the spring and source of all benefits received from God (Romans
11:6). With reference to 1 Pet 2:19, 20; grace implies that “which is beyond the ordinary
course of what can be expected, and therefore commendable.”21
Grace has the meaning of undeserved blessing freely bestowed on man by God,
and still more particularly, the blessing of salvation, in all the rich significance of that
term, freely given to sinful man in and through Jesus Christ. Gaskell alludes to this fact
when he mentioned that the “Grace of God is a symbol of the response of the Higher
nature to the aspirations of the lower. It is through the action of the Higher Nature alone
the soul is raised, the unassisted lower nature being incapable of raising itself” (328).

7. Hardman sees grace as the personal influence of God. He submitted that “the
doctrine of grace stands for the truth that is in the work of redemption… God is always
the first to move ...”22
No sinner can ever turn to God without first being claimed by
‘operant, antecedent or exciting grace’. While operant grace involves only God’s activity,
both divine and human activities are involved in co-operant grace. As regards the divine
activity, Oderinde notes that there is no limit to the transformative power of grace given
by Jesus, the only hope for the world.23
Though God makes the first move in the
redemption process, man’s true repentance and steadfast faith/walk are required.
However, the human activities do not suggest that man can initiate righteous
actions on his own; God is the source of all life, both physical and spiritual. “Just as He
alone maintains the beating of our hearts, so there is no thought or desire of good in us
that does not owe its origin to him.”24
Operative gift is never irresistible because it is
great and constraining and once it is initiated by God, it passes into the co-operative work
of co-operative or subsequent grace.25
It is, therefore, imperative to conclude that the
transformation work of grace is not subject to man’s control but comes as a gift to every
believer.26
Grace attains a universal status in the New Testament in the sense that it was not
restricted to the nation of Israel. Paul’s life was a public demonstration of this gospel of
grace which proclaims the acceptance and acceptability of both Gentiles and Jews on the
basis of trust in the faithful work of Jesus Christ which justifies (or sets right) sinners).27
This is not on the basis of works of the Mosaic law but faith in God’s provision for all.
An Etymological Study on the Meaning of Grace in the New Testament

8. The usual New Testament term for grace is Charis. There were speculations that
it was Paul (also known as apostle of grace) that introduced the word into New Testament
Greek. This is because it occurs often in his Epistles and writings influenced by him.28
The prominent idea of grace as the gift of God emerges from these sources of Pauline
theology. According to Gleason, “the semantic evolution of the term grace is interesting
because in the New Testament, there are many words which are used to describe divine
gift; for instance, holiness, life in Christ, eternal life, presence, inhabitation of the divine
person.”29
The authors of the New Testament derived the term Charis not directly from
profane Greek literature but from the Greek translation of the Old Testament, the
Septuagint. In Profane Greek literature, the root meaning of Charis is that which shines
or glitters, which delights the eye. It can refer to corporal beauty, to the grace of
personality, to art, music or poetry or to the sweetness of life.30
A frequently found
meaning of Charis in old Greek literature is perfection, that is, the objective perfection of
a person, which renders him charming and lovable. In profane Greek literature, this
objective perfection is often corporal beauty which gives grace, charm, and lovability to
the one who possesses it.31
There are various uses of Charis in the New Testament, this includes
graciousness, attractiveness of speech (Col 4:6), a goodwill or act that one grants to
another (Luke 2:40), it is also the gracious intention of God which one experiences from
another (Acts 2:47).32
According to Arndt and Gingrich,
on the part of God and Christ; the context will show whether the emphasis is upon
the possession of divine grace as a source of blessings for the believer or upon a
store of grace that is dispensed, or a state of grace (that is standing in God’s

9. favor) that is brought about by or a deed of grace wrought by God in Christ, or a
work of grace that grows from more to more.33
Hence, grace is not only a divine gift but also a state of relationship between man and
God which was accomplished through the deed of atonement, by Jesus Christ. Grace has
many blessings in store for regenerated believers and equally demands gracious (good)
works of righteousness from them in their daily living.
Another meaning of Charis is favor, benevolence or goodness, liberality and
generosity. This obviously is the more subjective meaning because it describes the inner
sentiments of the superior towards the inferior.34
This is more applicable to the concept of
grace in which God bestows the gift of salvation to his people. The Sermon on the
Mount, with its beatitudes (Matt 5:2ff) says that God’s mercy and grace are active now.
While God’s mercy is apparent in the forgiveness of sin which Jesus promises, grace
actually imparts it.35
Charis is God’s attitude towards human beings exemplified through
kindness, favor, helpfulness. (Eph 2:8, John 1:16, 17). It is also an experience or state
resulting from God’s favor, state of grace, favored position (Romans 5:2).36
The Greek Charis is a word that has been raised to a higher power and filled with
a deeper content by the revelation of Jesus Christ. In accordance with its derivative from
Chairo, it originally signified in classical Greek something that gives joy or delight,
hence, charm or winsomeness. From this it came to be used in a subjective sense of a
courteous, kindly or a gracious disposition. Grace does not only imply a giver but also a
receiver. It was employed to denote the gratitude felt by the latter for the favor bestowed,
and the thanks by which the gratitude is expressed.37
Grace indeed gives believers the joy
of salvation and incites their thanks to God in words and actions of a gracious lifestyle.

10. Grace is sometimes represented in the notion of a goddess of grace who pour out
into existence all that is delightful and beautiful. There is an echo of this fundamental
meaning in the theological truth that man in sanctifying grace is transformed and is made
supernaturally beautiful.38
However, when Charis is used in a religious sense, it
ordinarily means divine favor, or occasionally, the merciful, the gratuitous goodness of
God – the condescension of Jahweh, the source of all our blessings.39
Christ, who was
God, became flesh; and being fully God, and fully man, he was an embodiment of grace
that washes a stinking sinner and makes him beautiful by imputing his righteousness.
III. Theological Evaluation of Hyper-Grace
This segment of the paper briefly examines the doctrine of hyper grace and evaluates its
major positions and speculations from an evangelical perspective rooted in the biblical
theology of grace highlighted above.
Hyper-grace is a terminology for describing the new wave of teaching that
emphasizes ‘the grace of God to the exclusion of other vital teachings like hell and
judgment.’ The proponents of the doctrine assert that the entirety of the New Testament
is about grace and rejects the Old Testament which is exclusively about the law. Hyper-
grace teaches, “Once born again, Christians need never again repent for sins because they
are automatically forgiven by the blood of Jesus the moment they are committed.”40
This
doctrine that has been aptly recognised by Roth as an end-time deception that will cause
millions of people to fall away has its antecedents in Antinomianism and Gnosticism.
The Greek etymology of antinomianism (anti meaning against and nomos
meaning law) implies to be lawless. It explains that Christians are under no obligation to
obey the laws of ethics or morality because they are under the gospel dispensation of

11. grace. The moral law is thus regarded as useless, irrelevant and of no obligation because
faith alone is necessary for salvation. The idea of Gnosticism propounded and upheld by
Gnostics, who claims exclusive possession of higher knowledge or advanced truth,
etymologically refers to ‘knowing’ or acquiring a deep knowledge of God, not
necessarily from the Bible but from the privilege of a selected few operating in a higher
mystical class or plane of existence that made them to be above everybody else.41
Hamel refers to the teaching of hyper-grace as false doctrine which appears
sincere but is sincerely wrong, it is the most Bible-illiterate, dangerous message that
should be strongly rejected by Christians in this end time. 42
“God's Word is clear. His
Grace is offered only through continual human repentance. Therefore, without continuing
repentance there is no continuing Grace. When human repentance ceases, God's Grace
becomes unavailable.”43
Beginning with the presupposition that Jesus and Apostle Paul are hyper grace
preachers, Ellis identifies and attempt to debunk 12 common myths about the doctrine of
hyper-grace. He refutes the myths that hyper-grace preachers are against the law,
ignoring the Old Testament and not teaching about hell and wrath, he also explains that
they are not against repentance, against confession and asking God, who is not grieved by
sin, for forgiveness. Furthermore, he defends that hyper-grace gospel is not universalism
in disguise, does not disregard the words of Jesus, does not encourage sin, nor
discourages obedience and holy living thus making people lazy.44
However, a critical
examination of his explanations shows that the doctrine is heretical and contains those
facts he regarded as myth. Some of the positions contradict the biblical theology of grace

12. and reflect a dysfunctional belief of God’s provision of grace which ultimately culminate
in most of their extremist positions - both in theory and especially in practice.
The earlier work of Micheal Brown, which Paul Ellis responded to thus stands
justified and biblically apt. He had argued that “there is not a single verse anywhere in
the Bible that pronounces us already forgiven for our future sins (meaning, sins we have
not yet committed). Not one verse. Nowhere. Not even a hint of such a concept.” Hence,
“it is clear that our present sins need present forgiveness, not for the purpose of salvation
but as part of our relationship with the Father.”45
This is not only true according to I John
1:9-1046
but also nullifies the assertion of Joseph Prince (among many others) quoted by
Ellis who also affirm that “you are not forgiven because you did the right things or asked
in the proper manner”:
I have nothing against saying “sorry” to God or confessing our sins … Do I say
“sorry” to God and confess my sins when I have fallen short and failed? Of course
I do. But I do it not to be forgiven because I know that I am already forgiven
through Jesus’ finished work.47
The implication of Prince’s submission as it often turns out is a tendency to assume that it
is not necessary to place priority on obedience to God, holy living and asking for
forgiveness of sin from God because He will forgive even if one fails to ask- whereas
such believers ask other things from God according to Matt 7:7.
Most of the common responses of hyper-grace preachers and followers often
hinges on the rejection of bible passages that contradict their thoughts or claim that it
does not apply to them because they are under grace. The latter response is often given to
Jesus declaration in Matt 7:21 that “Not everyone who says to me, ‘Lord, Lord,’ will
enter the kingdom of heaven, but the one who does the will of my Father who is in
heaven” (Matt. 7:21), they simply say, “That doesn’t apply to me! I’m under grace.” With

13. regards to Jesus’ teaching that “everyone who looks at a woman with lustful intent has
already committed adultery with her in his heart” (Matt 7:29); “And if your right eye
causes you to offend, pluck it out, and cast it from you: for it is better for you that one of
your members should perish, and not that your whole body should be cast into hell”
(Matt. 5:28 paraphrased), the response is, “That’s preaching the Law, not grace! That was
for the Jews back then. I’m free from sin.” The exhortation in John 15:6 “If anyone does
not abide in me he is thrown away like a branch and withers; and the branches are
gathered, thrown into the fire, and burned,” as well as Luke 9:23, “If anyone would come
after me, let him deny himself and take up his cross daily and follow me,” do attract
similar response.48
Hyper-grace has been expatiated by Ellis in comparison with basic components of
what he tagged mixed grace,that is, grace plus self-efforts. Hyper grace was described as
being saved by grace alone, being saved and kept by grace trusting and relying in Jesus
believing that God’s faithfulness alone is needed to secure eternal security. While this
appears biblical, further explanations as earlier highlighted proves otherwise because the
concept is often stretched to the extreme. He concludes that the doctrine of hyper grace is
extreme because God the heavenly father is extreme.49
This certainly explains the
fallacies inherent in the doctrine, rejection of bible passages that contradict their thought
being one of the fundamental errors.
In sum, the biblical concept of grace aptly acknowledges the all-sufficient and
superabundant nature of the grace of God but balances it with the necessity of human
responsibilities and submission to divine provisions of grace, working out one’s salvation

14. with fear and trembling through the grace of God that is able to keep one from falling
away.
IV. Conclusion
Grace is not only the free gift of God that is instrumental to the redemption of mankind, it
is also a call to spiritual responsibility, growth and maturity for believers; it broods on the
free will of man to make it conform to the righteousness of Christ imputed at the point of
regeneration and also places demand on believers to demonstrate the life of Christ to the
corrupt world of sin and darkness
Though the teaching of hyper-grace is similar to the biblical concept of grace,
their positions on repentance, confession, hell and judgment, holy living and obedience
fall short of the holistic biblical theology of grace. Though grace is super-abundant in
nature as many hyper-grace preachers will profess but it does not connote the extreme
positions of just agreeing with God for one’s forgiveness rather than confessing and
believing in an eternal security that hinges on God’s faithfulness alone without including
the fact that salvation can be lost if one drifts away from the grace of God. Pastors and
theological educators should therefore endeavor to emphasize the truth of the gospel to
young and immature Christians so that they will not be carried away with the evil wind of
the doctrine of hyper-grace which could lead to devil’s deception and eternal destruction.
END NOTES
1
A. A. Hodge, Outlines of Theology (USA: Banner of Truth Trust, 1972), 9.
2
Hodges, 9.
3
www.adherents.com
4
Robert W. Gleason, Grace (New York: Sheed and Ward, Inc., 1962), 15.
5
Karl H. Schelke, Theology of the New Testament. Volume 3. Trans: William A.
Jurgens (Minnesota: The Liturgical Press, 1973), 59.
6
W. A. Criswell, Great Doctrines of the Bible Volume 2 (Grand Rapids Michigan:
Zondervan Publishing House, 1982), 60.

15. 7
Hodge, 376.
8
Ibid.
9
Schelke, 60.
10
Knudsen, Ralph E. Theology in the New Testament: A Basis for Christian Faith
(Chicago: The Judson Press, 1964), 275
11
Gleason 15-16.
12
Joachin Jeremias, New Testament Theology: The Proclamation of Jesus (New York:
Charles Scribner’s sons, 1971), 157.
13
Gleason, 20.
14
Gleason, 18-19.
15
Gleason, 20-21.
16
Gleason, 23.
17
Dunn 320
18
Gleason, 43.
19
Jeremias, 178.
20
Herbert Lockyer, All The Doctrines of The Bible (Grand Rapids Michigan: Zondervan
Publishing House, 1964), 173.
21
Lockyer, 163-164.
22
Oscar Hardman, The Christian Doctrine of Grace (New York: The Macmillan
Company, 1947), 78.
23
Olatundun A. Oderinde, “The Power That Sets Free” in Orita :Ibadan Journal of
Religious Studies. Volume XLI Number 1. Ed: Sola Olukunle. Ibadan: The
Department of Religious Studies, University of Ibadan, 2009:123.
24
Hardman, 78-79.
25
Hardman, 81.
26
Oderinde, 123.
27
Ben Witherington, Grace in Galatia: A Commentary on St Paul’s Letter to the
Galatians (Grand Rapids, Michigan: William B. Eerdmans Publishing
Company, 1998), 90-91.
28
Schelke, 61.
29
Gleason, 39.
30
Gleason, 41.
31
Gleason, 41
32
Arndt and Gingrich, 88.
33
ibid
34
Gleason 41-42.
35
Schelke 61.
36
Barbara Friberg, Timothy Friberg and Neva F. Miller. Analytical Lexicon of the
Greek New Testament. Electronic Edition. Grand Rapids: Baker books, 2000.
37
Hastings, 686.
38
Gleason, 41.
39
Gleason, 44.
40
John Hamel, The Dangers of Hyper-Grace Doctrine (Singapore: Jude Michael
Publications, 2012), 1. Available online at http://www.johnhamelministries.org/
Hyper_Grace_ Dangerous_Error.htm#Silence%20Consp. Sid Roth, “Hyper Grace”.

16. 41
David Kowalski, Hyper Grace- the Doctrine of the Devil, 2. Retrieved from
http://www.tcninternational.org/pdf/resource.pdf
42
Hamel, Joseph Prince: The Dangerous Error of Hyper-Grace (Singapore: Jude Michael
Publications, 2012), 1. Available online at http://www.johnhamelministries.org/
Hyper_Grace_Dangerous_Error.htm#Silence%20Consp
43
Hamel, 1.
44
Paul Ellis, The Hyper-Grace Gospel: A Response to Michael Brown and Those
Opposed to the Modern Grace Message, New Zealand: Kings Press, 2014, 23-50.
45
Michael L. Brown, Hyper-Grace: Exposing the Dangers of the Modern Grace
Message, (Charisma House, 2014), 21.
46
If we confess our sins, he is faithful and just and will forgive us our sins and purify us
from all unrighteousness. If we claim we have not sinned, we make him out to be a liar
and his word is not in us.
47
Ellis, 30-31
48
Brown, 207.
49
Ellis, 21, 201.
1
Hodge, 9
2
Ibid
3
www.adherents.com
4
Gleason 15
5
Schelke 59
6
Criswell, 60
7
Hodge 376
8
ibid
9
Schelke 60
10
Knudsen, 275
11
Gleason 15-16.
12
Jeremias, 157.
13
Gleason, 20.
14
Gleason, 18-19
15
Gleason, 20-21
16
Gleason, 23
17
Dunn 320
18
Gleason, 43.
19
Jeremias, 178.
20
Lockyer, 173.
21
Lockyer 163-164
22
Hardman, 78.
23
Oderinde, 123.
24
Hardman 78-79
25
Hardman 81.
26
Oderinde 123.
27
Witherington 90-91

17. 28
Schelke 61
29
Gleason 39.
30
Gleason, 41.
31
Gleason, 41
32
Arndt and Gingrich 88
33
ibid
34
Gleason 41-42.
35
Schelke 61.
36
Friberg and Friberg,
37
Hastings 686
38
Gleason, 41.
39
Gleason, 44
40
Sid Roth, Hyper Grace
41
David Kowalski, Hyper Grace- the doctrine of the Devil, 2. Retrieved from
http://www.tcninternational.org/pdf/resource.pdf
42
John Hamel, The Dangers of Hyper-Grace Doctrine (Singapore: Jude Michael
Publications, 2012), 1. Available online at http://www.johnhamelministries.org/
Hyper_Grace_Dangerous_Error.htm#Silence%20Consp.
43
Hamel, 1.
44
Paul Ellis, The Hyper-Grace Gospel: A Response to Michael Brown and Those
Opposed to the Modern Grace Message, New Zealand: Kings Press, 2014, 23-50.
45
Michael L. Brown, Hyper-Grace: Exposing the Dangers of the Modern Grace
Message, (Charisma House, 2014): 20-21.
46
If we confess our sins, he is faithful and just and will forgive us our sins and purify us
from all unrighteousness. If we claim we have not sinned, we make him out to be a liar
and his word is not in us.
47
Ellis, 30-31
48
Brown, 207.
49
Ellis, 21, 20.