“𝘕𝘰 𝘵𝘦𝘮𝘱𝘵𝘢𝘵𝘪𝘰𝘯 𝘩𝘢𝘴 𝘰𝘷𝘦𝘳𝘵𝘢𝘬𝘦𝘯 𝘺𝘰𝘶 𝘣𝘶𝘵 𝘴𝘶𝘤𝘩 𝘢𝘴 𝘪𝘴 𝘤𝘰𝘮𝘮𝘰𝘯 𝘵𝘰 𝘮𝘢𝘯; 𝘢𝘯𝘥 𝘎𝘰𝘥 𝘪𝘴 𝘧𝘢𝘪𝘵𝘩𝘧𝘶𝘭, 𝘸𝘩𝘰 𝘸𝘪𝘭𝘭 𝘯𝘰𝘵 𝘢𝘭𝘭𝘰𝘸 𝘺𝘰𝘶 𝘵𝘰 𝘣𝘦 𝘵𝘦𝘮𝘱𝘵𝘦𝘥 𝘣𝘦𝘺𝘰𝘯𝘥 𝘸𝘩𝘢𝘵 𝘺𝘰𝘶 𝘢𝘳𝘦 𝘢𝘣𝘭𝘦, 𝘣𝘶𝘵 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘵𝘦𝘮𝘱𝘵𝘢𝘵𝘪𝘰𝘯 𝘸𝘪𝘭𝘭 𝘱𝘳𝘰𝘷𝘪𝘥𝘦 𝘵𝘩𝘦 𝘸𝘢𝘺 𝘰𝘧 𝘦𝘴𝘤𝘢𝘱𝘦 𝘢𝘭𝘴𝘰, 𝘴𝘰 𝘵𝘩𝘢𝘵 𝘺𝘰𝘶 𝘸𝘪𝘭𝘭 𝘣𝘦 𝘢𝘣𝘭𝘦 𝘵𝘰 𝘦𝘯𝘥𝘶𝘳𝘦 𝘪𝘵.” (1 𝘊𝘰𝘳 10:13)
The doctrine of irresistible grace claims under ‘sola gratia’, special grace is salvific and as such it cannot be resisted by the creature. We all agree God’s mean to escape sin or the corruption of the world is through the grace that makes us participant in his divine nature (2 Peter 1:4).
The premises of the promise:
Is God’s promise to provide a ‘way of escape’ in 1 Cor 10:13 for the Elect or for the rest of the world as well?
𝗔) If it is for everyone, then grace is ‘wasted’ by those who resisted it by falling in sin and remain damned.
𝗕) If it is for the Elect, as some may claim then it follows:
𝗕𝟭) The elect always succeed in overcoming the temptation and therefore have never sinned, and any member who presumes to be of the Elect and sins was never chosen in the first place. But then the Apostle John is lying when he writes “𝘐𝘧 𝘸𝘦 𝘴𝘢𝘺 𝘵𝘩𝘢𝘵 𝘸𝘦 𝘩𝘢𝘷𝘦 𝘯𝘰 𝘴𝘪𝘯, 𝘸𝘦 𝘥𝘦𝘤𝘦𝘪𝘷𝘦 𝘰𝘶𝘳𝘴𝘦𝘭𝘷𝘦𝘴, 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘵𝘳𝘶𝘵𝘩 𝘪𝘴 𝘯𝘰𝘵 𝘪𝘯 𝘶𝘴” (1 Jn 1:8).
𝗕𝟮) The Elect have sometimes sinned and therefore rejected God’s grace and ‘way of escape’, making it resistible.
For the Reformed view, the only way out is to claim God has allotted in his decree 𝘀𝗼𝗺𝗲 forms of grace which can be temporarily 𝗿𝗲𝘀𝗶𝘀𝘁𝗲𝗱.
○ Let’s assume the Reformed say it is salvific grace. Even if one member of the elect yields to temptation by resisting God’s way of escape, it can no longer be considered saving/special grace.
○ Now, let’s say we are talking about common grace, since this particular grace can be resisted. In this case, premise (𝗔) follows and the Reformed would have to argue against 2 Peter 1:3-4, which identifies God’s promises to escape from sin and a participation in his divine nature only available to the Elect through the knowledge of Christ.
Even if you disconnect the ideas in 2 Peter from 1 Corinthians (and Hebrews in this case) the Reformed still need to provide an account for the nature of such grace.