Favor
What Is Biblical Favor?
Biblical favor (Hebrew: chen, ratson; Greek: charis) fundamentally means receiving gracious goodwill, acceptance, and the tangible benefits that flow from that acceptance. While sometimes describing human approval (Esther 2:17), it most significantly refers to God's unmerited kindness toward people. Unlike modern concepts of favoritism, divine favor in Scripture is often connected to God's sovereign purposes and covenantal faithfulness rather than human deserving.
Favor in the Old Testament Narrative
In the Old Testament, favor appears as a decisive factor in key narratives. Noah "found favor in the eyes of the Lord" before the Flood (Genesis 6:8). Abraham asked for favor as a stranger (Genesis 18:3), establishing a pattern where outsiders receive God's kindness. Joseph experienced favor repeatedly—from his father (Genesis 37:3), from Potiphar (Genesis 39:4), and from the prison keeper (Genesis 39:21)—ultimately recognizing that God's favor positioned him to save his family (Genesis 45:7-8). Moses asked for God's favor in leading the rebellious Israelites (Exodus 33:13), and God granted the Israelites favor with the Egyptians before the Exodus (Exodus 3:21; 12:36). Ruth found favor with Boaz (Ruth 2:10), leading to her inclusion in the messianic line. The Psalms frequently appeal for or celebrate God's favor (Psalm 5:12; 30:5; 90:17).
Favor in the New Testament Development
The New Testament deepens the concept through the Greek word charis, typically translated "grace." Jesus "grew in favor with God and man" (Luke 2:52), modeling perfect receptivity to divine favor. The angel told Mary she had "found favor with God" (Luke 1:30), highlighting her role in the incarnation. The apostolic writings present favor/grace as foundational to salvation—"it is by grace you have been saved" (Ephesians 2:8)—and to Christian living. Paul distinguishes between seeking human favor and God's favor (Galatians 1:10), while Peter encourages seeking God's favor when suffering for righteousness (1 Peter 2:19-20). The writer to the Hebrews urges approaching God's throne "to receive mercy and find grace [favor]" (Hebrews 4:16).
Characteristics of Divine Favor
Biblical favor displays consistent characteristics: it is initiated by God, often unexpected, and purpose-driven. God's favor toward Noah, Abraham, Moses, and Mary served larger redemptive purposes. It provides protection (Genesis 39:21), wisdom (Daniel 1:9), provision (Exodus 3:21), and positioning for service. Importantly, it is not merely a feeling but produces observable outcomes—Joseph's advancement, Israel's plunder of Egypt, Ruth's security. The prophets connect national favor with repentance and covenant faithfulness (Malachi 1:9-10), while also promising a future "year of the Lord's favor" (Isaiah 61:2, quoted by Jesus in Luke 4:19).
Receiving and Responding to Favor
Scripture shows favor is received through humility, dependence, and alignment with God's purposes. Moses' request "If I have found favor in your eyes..." (Exodus 33:13) models humble petition. Mary's response, "I am the Lord's servant" (Luke 1:38), exemplifies obedient reception. The appropriate human response to divine favor is worship, obedience, and stewardship—using privileged position for God's purposes, as Joseph and Esther did. The New Testament warns against treating God's favor as license for sin (Romans 6:1-2) or as grounds for boasting (Ephesians 2:8-9).
Biblical Context
The concept of favor appears throughout Scripture, from Genesis to Revelation. Key narratives include Noah (Genesis 6:8), the patriarchs (Genesis 18:3; 30:27; 32:5), Joseph (Genesis 39:4, 21), Moses and the Exodus (Exodus 3:21; 11:3; 33:12-17), Ruth (Ruth 2:10-13), David (1 Samuel 16:22; 2 Samuel 15:25), Esther (Esther 2:17; 5:8), Daniel (Daniel 1:9), and Mary (Luke 1:30). It functions as a narrative device explaining why certain individuals receive protection, success, or pivotal roles, and as a theological concept explaining God's elective grace. The wisdom literature explores favor's value (Proverbs 3:4; 8:35; 31:30), while the prophets announce its restoration (Isaiah 60:10; Zechariah 11:10; 12:10).
Theological Significance
Favor reveals God's sovereign freedom in choosing instruments for his redemptive work, emphasizing that salvation and blessing originate in God's gracious character rather than human merit. It underscores the unconditional aspects of God's covenants—God favors Abraham not because of Abraham's righteousness but according to divine promise. The concept challenges merit-based religion, showing God often chooses the weak, marginalized, or unexpected (Jacob over Esau, David over his brothers, Mary the peasant girl). In the New Testament, favor/grace becomes the definitive description of salvation in Christ—unearned, unmerited, and transformative. Theologically, favor demonstrates God's personal engagement with individuals within his grand narrative, balancing divine sovereignty with relational responsiveness.
Historical Background
Ancient Near Eastern cultures understood favor as crucial for social and political survival—subjects sought the king's favor, foreigners sought local patrons. Biblical favor transcends this by showing God as the ultimate source. Archaeological evidence shows patronage systems where clients relied on a patron's chesed (lovingkindness/favor). The Hebrew concept chen (favor) often appears in contexts of someone in a vulnerable position (a stranger, refugee, or subordinate) seeking protection from someone more powerful. Greek charis in the first-century world referred to the reciprocal gift-exchange that bound patrons and clients, a background Paul transforms by emphasizing God's unilateral, non-reciprocal grace. Understanding these social systems illuminates why biblical characters so urgently sought favor and why its granting was life-changing.