in the human heart of the divine grace imparted, and hence gratitude and even its expression in thanks (Luke 6:32-34; 17:9; 1 Tim. 1:12; 2 Tim. 1:3). Underlying its meaning in all these uses is the radical idea that the gift is conferred freely and finds its only motive in the bounty and love of the giver, an idea which finds expression in the Latin word _gratis_ (for nothing), now thoroughly Anglicized, a word which comes from the same root as grace (_gratia_). By the doctrine of grace, then, as it is variously expounded in the N. T., is meant that our own spiritual life is the free gift of God, bestowed on us without merit or desert on our part, purely from the love and good-will of God. Our _graces_ are God’s _free gifts_. John here marks the contrast between the law which _requires_ obedience of man, and grace and truth which _confers_ spiritual power on man. The one says, Do this and live; the other says, Live, so that you can do this (Rom. 8:3). Nowhere in the N. T. is the doctrine of grace more clearly set forth than in these 16th and 17th verses, which may be paraphrased thus: From the divine fullness in Jesus Christ we have all received; the only condition which God attaches to the free impartation of his spiritual gifts is that we should have received willingly those already proffered to us; by Moses it was revealed to us what God would have us do and be; by Christ it is clearly disclosed to us what God is, and there is freely imparted to us power to become, like him, sons of God. 18 No man hath seen God[46] at any time; the[47] only begotten Son, which is in the bosom of the Father, he hath declared _him_. [46] Ex. 33:20; 1 Tim. 6:16. [47] 1 John 4:9.