Ashland Theological Journal, Volume 31.
“The fact that one and the same word can be used to speak of a beneficent act and the response to a beneficent act suggests implicitly what many moralists from the Greek and Roman cultures stated explicitly: ‘grace’ must be met with ‘grace,’ favor must always give birth to favor,29 gift must always be met with gratitude.” (Volume 31, Page 39)
“Grace (charis) may be defined as helpfulness toward someone in need, not in return for anything, nor for the advantage of the helper himself [or herself], but for that of the person helped.” (Volume 31, Page 39)
“Having Paul cast out the spirit means that the slave girl’s lot in life is now made worse because she is now of no value to her masters.” (Volume 31, Page 137)
“Finally, ‘grace’ can be used to speak of the response to a benefactor and his or her gifts, namely ‘gratitude.’” (Volume 31, Page 39)
“The world of the authors and readers of the New Testament, however, was a world in which personal patronage was an essential means of acquiring access to goods, protection, or opportunities for employment and advancement. Not only was it essential—it was expected and publicized! The giving and receiving of favors was, according to a first-century participant, the ‘practice that constitutes the chief bond of human society’ (Seneca, De beneficiis 1.4.2).” (Volume 31, Pages 32–33)