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“More Grace”: Protestant Commentary (vs. Jordan Cooper)

“More Grace”: Protestant Commentary (vs. Jordan Cooper)

Last updated on: June 13, 2026 at 1:09 pm by Dave Armstrong

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“More Grace”: Protestant Commentary (vs. Jordan Cooper) 2026-06-13T13:09:13-04:00 Dave Armstrong

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Is “Quantitative Grace” Only a “Weird Catholic Thing” or Do Protestant Theologians & Commentators Also Accept Some Form of It?

: Portrait of Martin Luther (1528), by Lucas Cranach the Elder (1472-1553) [public domain / Wikimedia Commons]

I’ve already posted the video short: “Degrees of Grace in the Bible (vs Jordan Cooper)” (1-7-26) and a transcript of it. Now I’ll be producing many classical Protestant commentators and theologians, who write about the same sort of thing: all of which runs contrary to Lutheran theologian, pastor, and prominent YouTuber, Dr. Jordan Cooper’s sweeping claims in his video entitled, “Where the Divide Between Roman Catholics and Protestants Really Lies” (1-6-26).

In it, he stated that *“*the primary issue that divides us is that of the quantification of grace” (4:40) and criticizes the Catholic view that “you can get more grace” (5:26). He describes this as “foreign” (5:43) to the way Protestants think, and adds, “this really is in opposition to the message of the New Testament” (20:24) and, “It’s not the New Testament conception of grace” (20:47).

Those are very strong claims, and if they are true, then the following Protestant commentators, including Martin Luther (see under 1 Peter 1:2 below), John Calvin, John Wesley, and renowned and respected commentators like Bengel and Meyer (both Lutheran), Alford, Barnes, Ellicott, MacLaren, Benson, Jamieson, Fausset, and Brown, Poole, Gill, and Vincent are all wet and flat-out oppose New Testament teaching, since they assert what Dr. Cooper claims is fundamentally unbiblical and contrary to Protestantism itself.

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International Standard Bible Encyclopedia, in its article, “Grace” has a section entitled “Grace as Power” which provides some Bible passages that strongly suggest or even provide direct evidence for Catholic teaching in the sense here considered:

The very elasticity of the word enabled it to receive still another–new and technically Christian–meaning. . . . In a more spiritual sense charis is the endowment for an office in the church (Eph 4:7), more particularly for the apostolate (Ro 1:5; 12:3; 15:15; 1Co 3:10; Eph 3:2,7). . . . Between “God’s favor” and “God’s favors” there exists a relation of active power, and as charis denoted both the favor and the favors, it was the natural word for the power that connected them. This use is very clear in 1Co 15:10, where Paul says, “not I, but the grace of God which was with me” labored more abundantly than they all: grace is something that labors. So in 2Co 12:9, “My grace is sufficient for thee: for my power is made perfect in weakness”; compare 2Ti 2:1, “strengthened in the grace,” and 1Pe 4:10, “stewards of the manifold grace.” Evidently in this sense “grace” is almost a synonym for the Spirit, and there is little real difference between “full of the Holy Spirit” and “full of grace and power” in Ac 6:5,8, while there is a very striking parallel between Eph 4:7-13 and 1Co 12:4-11, with “gifts of grace” in the one passage, and “gifts of the Spirit” in the other. And this connection between grace and the Spirit is found definitely in the formula “Spirit of grace” in Heb 10:29 (compare Zec 12:10). And, as is well known, it is from this sense of the word that the Catholic doctrine of grace developed. (italics and bolded italics added)

In the Summary, the author critically observes:

Most of the discussions of the Biblical doctrine of grace have been faulty in narrowing the meaning of “grace” to some special sense, and then endeavoring to force this special sense on all the Biblical passages. . . . Protestant extremists . . . have argued that grace cannot mean anything except favor as an attitude, with results that are equally disastrous from the exegetical standpoint. . . . A rigid definition is hardly possible, . . .

John Calvin, in his Institutes of the Christian Religion, also refers to “special grace” — which for him it has a meaning not unlike — or overlapping in some respects with — what Catholics mean by quantitative grace, with its sense of “more or less.” He writes:

In that some excel in acuteness, and some in judgment, while others have greater readiness in learning some peculiar art, God, by this variety commends his favour toward us, lest any one should presume to arrogate to himself that which flows from His mere liberality. For whence is it that one is more excellent than another, but that in a common nature the grace of God is specially displayed in passing by many and thus proclaiming that it is under obligation to none. We may add, that each individual is brought under particular influences according to his calling. (Bk. II, ch. II, sec. 17; my italics)

In footnote 64 for this section, on page 276 of volume 1 of the 1960 edition, translated by Ford Lewis Battles, it explains:

Neither common grace nor the special grace here mentioned has any relation to the salvation of its possessor. Special grace is a special endowment of capacity, virtue, or heroism by which a man is fitted to serve the divine purpose in this world . . .

Calvin writes similarly shortly after these words, referring to:

special gifts [“graces” in the 1960 edition] of God, which he distributes in divers forms, and, in a definite measure, . . . All we mean is that God has conferred on the one a special grace which he has not seen it meet to confer on the other. (Bk. II, ch. III, sec. 4)

John Wesley made several statements along these lines:

A believer daily grows in grace, comes nearer and nearer to perfection . . . (A Plain Account of Christian Perfection, 1767; rev. 1777; in Works xi, 388; from a Methodist conference on 16 June 1747)

You seem to think I allow no degrees in grace, and that I make no distinction between the full assurance of faith, and a low or common measure of it. (Letter to Mr. Richard Tompson; 2 Feb. 1756)

Can those who are perfect grow in grace? . . . Undoubtedly they can; and that not only while they are in the body, but to all eternity. (A Plain Account of Christian Perfection, 1767; rev. 1777; in Works xi, 426; from Farther Thoughts on Christian Perfection, 1762)

It is certain God does at some times, without any cause known to us, shower down his grace in an extraordinary manner. And he does in some instances delay to give either justifying or sanctifying grace, for reasons which are not discovered to us. These are some of those secrets of his government which it hath pleased him to reserve in his own breast. (Letter to Mr. Merriweather; 2 Feb. 1766)

Always there should be a gradual growth in grace; which need never be intermitted from the time we are justified. (Letter to Miss Bishop; 5 Nov. 1770)

Now I shall consult Protestant commentaries and their thoughts on eight of the ten Bible passages that I produced in my previous efforts:
*

John 1:16 (RSV) And from his fulness have we all received, GRACE UPON GRACE.

Ellicott’s Commentary for English Readers: The original faculty of reception was itself a free gift, and in the use of this grace there was given the greater power. The words mean “grace in exchange for, instead of, grace.” The fulness of the supply is constant; the power to receive increases with the use, or diminishes with the neglect, of that which we already have. “Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath” (Matthew 13:12). No truth is in precept or in parable of the Great Teacher more constant than this; no lesson is more brightly or more sadly illustrated in the lives of those who heard Him. What instances of its meaning must have crowded on the writer’s mind in the nation, in the disciples, in the Twelve, and even in the differing power of perception in the inner circle of the Three! “We all received,” but with what difference of degree!

MacLaren’s Expositions: The Evangelist’s idea seems to be that as one supply of grace is given and used, it is, as it were, given back to the Bestower, who substitutes for it a fresh and unused vessel, filled with new grace. He might have said, grace upon grace; one supply being piled upon the other. But his notion is, rather, one supply given in substitution for the other, ‘new lamps for old ones.’ Just as a careful gardener will stand over a plant that needs water, and will pour the water on the surface until the earth has drunk it up, and then add a little more; so He gives step by step, grace for grace, an uninterrupted bestowal, yet regulated according to the absorbing power of the heart that receives it. Underlying that great thought are two things: the continuous communication of grace, and the progressive communication of grace. . . .

Each measure of Christ received, if we use it aright, makes us capable of possessing more of Christ. And the measure of our capacity is the measure of His gift, and the more we can hold the more we shall get. The walls of our hearts are elastic, the vessel expands by being filled out; it throbs itself wider by desire and faith. The wider we open our mouths the larger will be the gift that God puts into them. Each measure and stage of grace utilised and honestly employed will make us capable and desirous, and, therefore, possessors, of more and more of the grace that He gives. So the ideal of the Christian life, and God’s intention concerning us, is not only that we should have an uninterrupted, but a growing possession, of Christ and of His grace.

. . . the giving Christ works a place for Himself in a man’s heart, and makes the spirit which receives and faithfully uses the gifts which He brings, capable of more of Himself, and fills the widened space with larger gifts and new grace. . . .

They who believe take the Saviour who is given, and they who take receive, and they who receive obtain day by day growing grace from the fulness of Christ, and so come ever nearer to the realisation of the ultimate purpose of the Father, that they should be ‘filled with all the fulness of God.’

Benson Commentary: . . . of every grace, or celestial gift, conferred above measure upon him, his disciples have received a portion according to their measure.

Jamieson-Fausset-Brown Bible Commentary: grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in.

Matthew Poole’s Commentary:. . . the receiving of further grace, . . .

Gill’s Exposition of the Entire Bible: the saints receive grace from the fulness of Christ, according, or answerable to the grace that is in him; or according to the measure of the gift of Christ, and in proportion to the place, station, and office they bear in the church.

Meyer’s NT Commentary: as . . . with most modern expositors, “so that ever and anon fresh grace appears in place of that already received.”

Expositor’s Greek Testament: It is, . . . adopted by almost all modern interpreters: so that ever and anon fresh grace appears over and above that already received.

Bengel’s Gnomen: Each last portion of grace [though itself], indeed large enough, the subsequent grace by accumulation and by its own fulness, as it were, overwhelms [buries under the load of its own fulness].

Pulpit Commentary: every grace received is a capacity for higher blessedness.

Vincent’s Word Studies: new grace imparted as the former measure of grace has been received and improved. “To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it.” Consequently, continuous, unintermitted grace. The idea of the development of one grace from another is elaborated by Peter (2 Peter 1:5), . . .

Greek Testament Critical Exegetical Commentary (Henry Alford): the possession of the thing gotten succeeds to, supersedes, the possession of the thing given in exchange, . . . Thus also we have received continual accessions of grace; new grace coining upon and superseding the former.

Acts 4:33 … GREAT grace was upon them all.

Ellicott’s Commentary for English Readers: the grace of God was bestowed upon the disciples in full measure, . . .

Meyer’s NT Commentary: It is the divine grace, which showed itself in them in a remarkable degree . . .

Bengel’s Gnomen: To them also was given an extraordinary measure of the Spirit: . . .

Pulpit Commentary: the grace of God which abounded towards them in spiritual gifts and abundant unction and rich blessing, crowning their labors with success.

Wesley’s Notes on the Bible: A large measure of the inward power of the Holy Ghost, was upon them all – Directing all their thoughts, words, and actions.

Romans 12:3 For by the grace given to me I bid every one among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the MEASURE OF FAITH which God has assigned him.

Benson Commentary: To think of himself, of his gifts or office, with modesty and humility; according as God hath dealt to every man the measure of faith — From which all other gifts and graces flow.

Jamieson-Fausset-Brown Bible Commentary: Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul—that is, “as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good.”

Matthew Poole’s Commentary: faith here is put for the knowledge of God and Christ, and all other spiritual gifts and graces bestowed upon the faithful; these are called faith, because they are given with faith, and exercised by faith: of these, God deals to every man his measure or portion; not all gifts to one, nor the same gift to every one in the same measure or proportion: see Romans 12:6 [“Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith”] Ephesians 4:7.

Cambridge Bible for Schools and Colleges: Cp. Ephesians 4:7, where the context is similar to this. There, however, the word “grace” is used where “faith” is used here; . . .

Pulpit Commentary: Why of faith? One might have expected the expression to be, “of grace,” as in ver. 6, “according to the grace that is given to us;” or as in Ephesians 4:7, “according to the measure of the gift of Christ.” It seems to be because by faith we become receptive of the grace given to each of us. Hence the faith assigned by God to each is regarded as “the regulative standard; the subjective condition” (Meyer) of the several gifts or graces. Cf. also Matthew 17:20 and 1 Corinthians 13:2, where miraculous powers are spoken of as dependent on the amount of faith.

Calvin’s Commentaries: as distribution of graces is various, so every one preserves himself within the due boundaries of wisdom, who keeps within the limits of that grace of faith bestowed on him by the Lord.

Wesley’s Notes on the Bible: The measure of faith – Treated of in the first and following chapter s, from which all other gifts and graces flow.

Ephesians 4:7 But grace was given to each of us according to the MEASURE of Christ’s gift.

Ellicott’s Commentary for English Readers: grace . . . was and is given “according to the measure of the gift of Christ.” (See below, Ephesians 4:13-16.) . . . He gives it to each according to the measure of his capacity to receive it in faith (called in Romans 12:3 the “measure of faith”). Compare with this verse the fuller description of the differences of “gifts,” “ministries,” and “operations” in 1 Corinthians 12:4-6, . . .

MacLaren’s Expositions: The form and amount of the grace of God, which is possessed by each, is determined by the faith of each, . . .

Barnes’ Notes on the Bible: It is not unlimited, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live.

Matthew Poole’s Commentary: in that measure in which it pleaseth Christ to give them, who gives to some one gift, to some another; to some one degree of grace to some another: all have not the same, but need the help of those that have what they want.

Gill’s Exposition of the Entire Bible: it may be observed that every member of Christ, and minister of his, receive more or less grace and gifts from him; and that what they receive is all of free grace, and in measure; . . .

Expositor’s Greek Testament: Each gets the grace which Christ has to give, and each gets it in the proportion in which the Giver is pleased to bestow it; one having it in larger measure and another in smaller, . . .

James 4:6 But he gives MORE grace; therefore it says, “God opposes the proud, but gives grace to the humble.” (cf. 1 Peter 5:5)

Matthew Poole’s Commentary: God gives to those that are renewed, more grace . . .

Gill’s Exposition of the Entire Bible: he gives them more grace, or increases what he gives: grace is God’s gift; he gives all the grace that is in Christ, . . .

1 Peter 1:2 … May grace and peace be MULTIPLIED to you. (same in 2 Pet 1:2)

Barnes’ Notes on the Bible: The phrase “be multiplied” means, “may it abound,” or “may it be conferred abundantly on you.”

Jamieson-Fausset-Brown Bible Commentary: Grace—the source of “peace.” be multiplied—still further than already. Da 4:1, “Ye have now peace and grace, but still not in perfection; therefore, ye must go on increasing until the old Adam be dead” [Luther].

Matthew Poole’s Commentary: there being several kinds of grace, 1 Peter 4:10, and several kinds of peace, outward and inward, he wisheth them all kinds of each; and there being several degrees and measures of both, he prays for an increase of these degrees in them, and so a multiplication of all good, both temporal and spiritual, to them.

Gill’s Exposition of the Entire Bible: an increase of grace out of the fulness of it in Christ, . . .

Bengel’s Gnomen: to a further extent.

Pulpit Commentary: St. Peter prays that it may be multiplied, that his readers may be blessed with an ever-increasing measure of that heavenly gift.

1 Peter 4:10 As each has received a gift, employ it for one another, as good stewards of God’s VARIED grace.

Gill’s Exposition of the Entire Bible: a gift of grace, which is bestowed on some in a higher, on others in a lower degree . . . Manifold and various are the graces of the Spirit of God, . . . in some greater, and in others less;

Calvin’s Commentaries: he mentions the manifold graces which God variously distributes to us, so that each might confer in common his own portion. If then we excel others in any gift, let us remember that we are as to this the stewards of God, in order that we may kindly impart it to our neighbors as their necessity or benefit may require.

2 Peter 3:18 But GROW in the grace and knowledge of our Lord and Savior Jesus Christ. . . .

MacLaren’s Expositions: Have you any more of Christ’s beauty in your characters, any more of His grace in your hearts, any more of His truth in your minds than you had a year ago, ten years ago, or at that far-off period when some of you greyheaded men first professed to be Christians? . . . Use the grace which you have, and it increases. . . . just as the graces exercised are strengthened, so the graces unexercised decay. . . . You cannot bury your Christian grace in indolence without diminishing it. . . . There is a whole ocean of boundless grace and truth rolling shoreless there before you. Do not content yourselves with picking up a few shells on the beach, but launch out into the deep, and learn to know more and more of the grace and truth and beauty of your Saviour and your God.

Gill’s Exposition of the Entire Bible: By “grace” may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cast into the earth, which springs up, it is not known how, first the blade, then the ear, then the full corn in the ear; saints are first babes, and from children they grow to young men, and from young men to fathers. There is such a thing as growth in grace, in this sense; every grace, as to its act and exercise, is capable of growing and increasing;

Calvin’s Commentaries: The word grace, I take in a general sense, as meaning those spiritual gifts we obtain through Christ. But as we become partakers of these blessings according to the measure of our faith, knowledge is added to grace; as though he had said, that as faith increases, so would follow the increase of grace.

Wesley’s Notes on the Bible: There may be, for a time, grace without growth; as there may be natural life without growth. But such sickly life, of soul or body, will end in death, . . .

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Photo credit: Portrait of Martin Luther (1528), by Lucas Cranach the Elder (1472-1553) [public domain / Wikimedia Commons]

Summary: Reply to Lutheran pastor Dr. Jordan Cooper’s proof-free assertion that the “quantification of grace” (or “getting more grace”) is utterly unbiblical and believed by Catholics only.

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