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Question 4

Bercot emphasizes that in the Septuagint he “didn’t find a single instance” where *charis* clearly means “unmerited favor,” using Ruth and Boaz and Proverbs (“He gives grace to the humble”) to show favor connected to humility, faithfulness, and conduct; what does that imply about God’s character and intentions—particularly whether God’s favor is arbitrary, relational, conditional, or responsive?

Another way to ask: If *charis* in the Septuagint isn’t clearly “unmerited favor,” and is often linked to humility and faithfulness, what does that say about how God gives favor? Is it random, relational, conditional, or a response to how we live?

Direct Answer The transcript implies God’s favor is not arbitrary; it is relational and responsive to humility, faithfulness, and conduct, even though God’s initial offer of repentance is undeserved. Bercot’s point is that God’s goodwill can be conditioned on how a person responds, without turning it into “wages.”

Support from Transcript:

He says he found no clear Septuagint example where *charis* means “unmerited favor”; instead it’s “favor or goodwill,” often with reasons.
Ruth 2: Ruth asks why she found *charis*; Boaz answers: “It has been fully reported… all that you have done… May the Lord repay your work.”
Proverbs 3:1–4 links finding *charis* with obedience and “almsgiving and faithfulness”: “you will find grace… before the Lord and man.”
Proverbs contrasts conduct: “He opposes the arrogant, but he gives grace to the humble,” showing God’s stance is “based on their conduct.”
He insists conditional favor doesn’t mean we “deserve” it as wages; it’s goodwill, not a contract payment.

Discussion Follow-ups How do you hold together “God responds to humility” with “we can’t boast”? What practices cultivate humility and faithfulness so we don’t treat grace as entitlement?

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