How God’s Grace Shines Through the Pentateuch

Introduction

The disposition of favor or grace, expressed by the Hebrew word chen (חָנַן), plays a significant role in the Pentateuch and throughout sacred Scripture. It helps the reader understand shifts in human relationships, both among individuals and between humanity and God. Chen signifies God’s interest in the well-being of His people. In this sense, grace is inseparable from the work God accomplishes on behalf of His covenant community. The people, for their part, depend on God’s favor in order to progress toward the land and inheritance He promised to them.

Chen and ‘Ayin

In many English translations, including the New King James Version and the New American Standard Bible, chen appears approximately thirty times in the Pentateuch. It is frequently paired with ‘ayin, the Hebrew word for the physical eye or sight, which also carries mental and spiritual connotations. This consistent pairing suggests that favor is something tangible, something that can be perceived or recognized.

The relationship between favor and sight is introduced early in Genesis. The first appearance of ‘ayin occurs in the serpent’s temptation of Eve: “God knows well that when you eat of it your eyes will be opened and you will be like gods, who know good and evil” (Gen 3:5). The term appears again in Genesis 3:6, where the fruit is described as “pleasant to the eyes,” and in Genesis 3:7, when “the eyes of both of them were opened.” The motif is redeemed in Genesis 6:8, where “Noah found grace in the eyes of the Lord.”

Eve’s desire for sight was disordered, rooted in self-interest. After the Fall, the Pentateuch emphasizes the irony that, although Eve sought her own vision, her descendants would seek and find favor only in the sight of God and of one another.

Seeking and Finding Grace: Important Distinctions

Favor in the Pentateuch is always sought from God or from human beings. It is never sought from animals or inanimate objects. Favor requires an intelligent eye and spiritual discernment.

When favor comes from God, it is usually implicit. For example, Genesis 39:21 states that “the Lord was with Joseph, and showed him kindness by making the chief jailer well-disposed toward him.” The text does not explicitly say that God bestowed favor, yet the implication is clear. Similarly, Exodus 11:3 notes that “the Lord indeed made the Egyptians well-disposed toward the people,” again implying divine favor without stating it directly.

Only twice in the Pentateuch does God explicitly declare that He has bestowed favor. In Exodus 3:21 God says, “I will even make the Egyptians so well-disposed,” and in Exodus 33:17 He tells Moses, “This request, too, which you have made, I will carry out, because you have found favor with me and you are my intimate friend.”

Scripture does not present favor as a solved equation. Because favor is a free and voluntary gift from God, it may be granted without prior petition, although it is never given without some form of merit. Noah found favor with the Lord because he was righteous in a world filled with wickedness (Gen 6:5 to 8). He did not seek favor, yet he received it.

A key definition of divine favor appears in Exodus 33:16: “For how can it be known that I and your people have found favor with you, except by your going with us.” For Israel, the tangible proof of God’s favor is His presence in their midst.

Favor between human beings is also important in the Pentateuch. Jacob sends gifts to Esau in hopes of gaining his favor (Gen 32). Joseph finds favor with Potiphar and is elevated in his household (Gen 39). In these cases, the narrative itself demonstrates the bestowal of favor.

In both divine and human relationships, the inferior party often tests whether favor has been granted by beginning with the word “if.” Jacob, nearing death, asks Joseph, “If I have found favor in your sight” (Gen 47:29). Moses, seeking answers from God, begins with the same phrase: “Now, if I have found favor with you” (Exod 33:13).

The Pentateuch does not explicitly address whether favor can be lost. However, favor remains tied to merit and loyalty. God bestows favor on those who advance His covenant purposes. Human beings bestow favor on those whose actions benefit them.

Divine favor belongs to God’s covenant people. Although there are examples of favor exchanged between Israelites and non-Israelites, such as Potiphar and Joseph, God does not bestow covenantal favor on those outside His chosen people. He grants favor in order to bring His people into the fulfillment of His promises.

Summary of Reference Works

The Eerdmans Dictionary of the Bible provides a broad treatment of grace in both Testaments. It situates grace within the context of God’s plan of salvation. Favor is the manifestation of God’s will to deliver His people in times of need and to sustain them daily (Eerdmans, 524). Grace is central to the covenant relationship. Although Israel is often rebellious, God’s favor continually draws them back to Him.

Eerdmans notes a shift in the New Testament, where charis is understood within the social framework of Greco-Roman patronage. In this system, grace has three dimensions. First, it is the benefactor’s disposition to aid the supplicant. Second, the recipient is expected to respond with gratitude and loyalty. Third, grace is freely given, yet it implies a pledge of allegiance. This model helps explain the relationship between God and humanity in the New Testament. Through Christ’s sacrifice, believers receive access to heavenly goods.

The HarperCollins Bible Dictionary describes grace as unmerited favor. In the Old Testament, God uses grace to love His people despite their small size and frequent rebellion. In the New Testament, grace is bestowed on sinners through Jesus Christ. Gentiles enter the Kingdom through this free gift, although Paul warns that grace must not be used as an excuse for sin.