Christians often counter the danger of cheap grace by emphasizing that, having been saved through Christ, we are now called to demonstrate our gratitude to God by obeying his law. Yet emphasizing a return to the law merely distorts our understanding of the Christian life. It tempts us to view our practice of righteousness merely as a response to the gospel, rather than as the working of the gospel itself in our lives. It turns the practice of righteousness into a burden, an endless debt of gratitude that we can never possibly repay.

The gospel always leads to righteousness. Grace always leads to life. Having been reconciled to God by Jesus’ death, we are enabled to practice love, justice, mercy and peace through the indestructible power of his life.

Grace that fails to produce such righteousness is what Dietrich Bonhoeffer called “cheap grace.” It rests on the illusion that grace involves endless affirmation and endless forgiveness. It conflates salvation with justification, the gospel with the forgiveness of sins. It seems loving to us, but it expresses the easy kind of love that costs us nothing. It proclaims the comfort of the gospel but robs it of its power to give life.

Christians often counter the danger of cheap grace by emphasizing that, having been saved through Christ, we are now called to demonstrate our gratitude to God by obeying his law. Yet emphasizing a return to the law merely distorts our understanding of the Christian life. It tempts us to view our practice of righteousness merely as a response to the gospel, rather than as the working of the gospel itself in our lives. It turns the practice of righteousness into a burden, an endless debt of gratitude that we can never possibly repay.

Just as dangerous, emphasizing a return to the law inevitably leads us to associate Christian discipleship with judgment and fear rather than with liberty and life. Confusing the call to righteousness with the demands of the law, we once again come face to face with its pronouncement of death. We become ashamed of our inevitable failures before one another. We bristle against those who would seek to keep us accountable. We resist the rigor of discipleship because we fear that it will rob us of the peace of God’s grace.

In these ways we lose sight of power of grace. We forget that by walking in the power of the Spirit, as hard and difficult as it is, we are walking the path of “life to the full” (John 10:10). We forget that while the way of sin and injustice is the way of slavery and death – even now, even during this life – the way of the Spirit is the way of liberty and life – even now, even this side of Christ’s return.

In short, we lose sight of just how much we are missing when we ignore the gospel’s active power to change and heal us, and so cease spurring one another to pursue the fullness of life in Christ with every fiber of our being.

The apostle Paul felt a tremendous burden to communicate this truth about the life-giving power of the gospel. Christ has not merely justified us by saving us from the wrath of God, he insisted. Rather, he has given us the gift of righteousness in order that we might “reign in life” (Romans 5:17). God raised Jesus from the dead in order that “we too may live a new life,” even now, even this side of the resurrection (6:4).

“Shall we sin because we are not under the law but under grace?” (6:15) That is the temptation of cheap grace. It is the call always to affirm a person, regardless of how miserable she might be in her way of life. It is a curtailed gospel, a gospel robbed of the power to grant life. It is well-intentioned, to be sure. It balks at calling a person to walk the hard path of discipleship because it fears that such a call will be heard as one of judgment and death.

And yet, Paul shows us, what calls us to the hard path of discipleship is not the law, but grace. It is not death, but life. After all, no benefit accrues to a person who continues to live in slavery to sin and its desires. “What benefit did you reap at that time from the things you are now ashamed of? Those things result in death!” (6:21) Or as he puts it later, “The mind governed by the flesh is death” (8:6).

What struggling Christians desperately need to hear is not merely that God affirms them, regardless of their sin. What struggling Christians desperately need to hear is that God empowers them toward life in the Spirit. They need to know that the church will bear their burden with them as they walk this path.

There are far too many people in the church who “have a form of godliness but deny its power” (2 Timothy 3:5). There are far too many who through their teaching “pervert the grace of our God into a license for immorality” (Jude 4). We need to recover our confidence in the gospel’s truth that “if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life because of righteousness” (8:6, 9-10).

To be sure, we welcome all who confess their sins in a spirit of repentance, no matter what the sin. We celebrate the power of forgiveness even when it has already been granted seventy-times-seven (Matthew 18). We never give up on anyone.

But we remain the body of those who confess that “the Spirit God gave us does not make us timid, but gives us power, love and self-discipline” (2 Timothy 1:7). At its core, our faith is in one whose life was so powerful that not even death could contain it. The good news is not only that we have been forgiven. It is that we are being changed.

And so, as sinful we remain, as much as we have to confess our sins and repent again every week, even every day, we do so in a spirit of hope. As much as the Christian life is inevitably a life of suffering and self-denial, we take up our cross and follow our Lord because his is the way of life. As Paul put it,

“The Spirit you received does not make you slaves, so that you live in fear again; rather, … the Spirit testifies with our spirit that we are God’s children. Now if we are children, then we are heirs … if indeed we share in his sufferings in order that we may also share in his glory” (8:14-17).

Matthew J. Tuininga is the Assistant Professor of Moral Theology at Calvin Theological Seminary in Grand Rapids, Michigan. This article appeared on his blog and is used with permission.