Another passage worth considering in regard to either common grace or prevenient grace is the following. We will begin with these words of the apostle Peter:
"For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: “A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing in the mire.” (II Peter 2: 20-22 nkjv)
Christians debate whether the believers described above were true Christians or hypocrites, or false professors of the faith. I believe, like other Calvinists, that they are not true believers. That being the case, my argument for prevenient grace is directed to those Calvinists who deny prevenient grace, and the reason for calling attention to this text is in order to show that even lost sinners may receive some benefit or grace even by hearing the gospel and making a profession of faith. In the last chapter we called attention to those Calvinists who believe that the characters described in Hebrews 6: 4-6 who fell away were not truly saved people but false professors. We did this to show how they, by this interpretation, affirm that unsaved people may be "enlightened" to the truth of the gospel, may be "partakers of the Holy Spirit," may have "tasted of the good word of God and the powers of the age to come," and who can deny that these things are instances of grace?
Barnes in his commentary wrote (emphasis mine):
"For if after they have escaped the pollutions of the world - This does not necessarily mean that they had been true Christians, and had fallen from grace. People may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practiced, and still have no true grace at heart.
Through the knowledge of the Lord and Saviour Jesses Christ - Neither does This imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving grace. They may profess religion, and may Know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians."
Gill in his commentary wrote:
"these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have through the knowledge of the Lord and Saviour Jesus Christ...by which "knowledge" is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered "acknowledgment"; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place."
So, here again we see how the gospel may have a positive effect on those who are never saved by it, and these positives are instances of prevenient grace. To know the truth, even if one does not fully or savingly embrace it, is an instance of prevenient grace. However, the apostle does say "it would have been better for them not to have known the way of righteousness" in view of their turning from it. He also says that the result of the apostasy of these temporary believers was that the latter end is "worse than the beginning." That is true because they become more antagonistic to the Christian faith. My point, however, is to show that "escaping the pollutions of the world" and having "known the way of righteousness" and having "turned to the holy commandment" are things that are experienced by even false professors. This only shows that divine blessings may turn into divine curses, but does not deny that knowing the way of the Lord is a gracious thing in itself. Jesus said of Judas that "it was better that he had never been born." (Matt. 26: 24) That statement does not negate the fact that Judas benefited from both common and prevenient grace by his having been with Christ during the ministry of Christ.
Some Grace is Given Conditionally
Here are some verses that show that grace is given conditionally. So, we are combating the error that says that grace is always irresistible and successful and is always given unconditionally. God's gifts are instances of God's grace. However, many reject these gifts, and many who receive them receive no lasting benefit from them.
"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." (Heb. 4: 16 kjv)
"Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God." (Acts 13: 43 kjv)
"But as you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see that you abound in this grace also." (II Cor. 8: 7 nkjv)
"But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble." (Jam. 4: 6 nkjv)
Grace is available to both believers and unbelievers. Some however do not avail themselves of the grace that God has made available. They do not go to the throne of grace. They do not come to Christ who is "full of grace and truth." (John 1: 17) They do not humble themselves before the Lord and so do not receive grace. They hear the gospel or word of God, a grace of God, and yet do not take heed to it. The above texts indicate that grace is given to those who seek it and continue in it. Notice these verses that uphold this truth:
"Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness." (Rom. 12: 6-8 kjv)
"But unto every one of us is given grace according to the measure of the gift of Christ." (Eph. 4: 7 kjv)
This is said to believers and the "grace" that "is given" is one of several gifts or talents given to each believer in Jesus. The exhortation of the apostle to each believer is to not neglect the grace given to them but to use that grace (gift) for the edification of others and the glory of God. Though these various gifts are given by God's grace, and each one being a grace, yet the reward enjoyed by being "stewards" of these gifts, "stewards of the manifold grace of God" (I Peter 4: 10) is conditioned upon being good stewards of those graces. In doing this believers will receive even more grace. So the apostle John wrote: "And of His fullness we have all received, and grace for grace." (John 1: 16 nkjv) This verse is also applicable to those who are enjoying common grace or experiencing prevenient grace. Prevenient grace will often bring saving grace, and saving grace will often bring the gifts of grace mentioned above. James also affirmed this truth when he said "But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble." (Jam. 4: 6 nkjv) Not only is humbling oneself before God a means of grace but so too is faith. Wrote the apostle Paul:
"Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all." (Rom. 4: 16 kjv)
This text is in agreement with Ephesians 2: 8 where the same apostle said "for by grace are you saved through faith." But, as we have seen, faith is a gift of God's grace. In Acts 18: 27 we are told of those who had "believed through grace." So the grace of faith brings saving grace, which is an example of "grace for grace." Some Calvinists may object to this view of things and say that if saving grace is conditioned upon any act of the sinner, then this would equate with being saved by works and invalidate grace, using the following as their proof-text:
"Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work." (Rom. 11: 5-6 nkjv)
Notice that the apostle did not say "if it is of faith, then it is no longer grace." Had he had that idea in mind then he would have contradicted what he said in Romans 4: 16 (cited above). Further, in Romans chapter four he explicitly says that faith is not a work, saying "But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness." (Rom. 4: 5 nkjv) Further, as we have seen, faith in Christ is a gift of God and his grace, the grace of faith bringing saving grace. Also, we have shown that kinds of prevenient grace even preceded receiving the grace of faith.
Falling From Grace
"I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel." (Gal. 1: 6 nkjv)
"You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace." (Gal. 5: 4 nkjv)
It is clear from the first verse that by "the grace of Christ" is meant "the gospel of Christ." In previous chapters we have already seen how the gospel and word of God are gifts of God's grace, means of saving grace. For any believer in the gospel to turn from it and to embrace "another gospel" and "another Jesus" and "another Spirit" is to fall away from grace, fall away from the true gospel. (See II Cor. 11: 4) So, anyone who hears the gospel or has the word of God (bible) has grace in his possession.
In closing this chapter let us consider the exhortation of the apostle Peter who said:
"But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." (II Peter 3: 18 kjv)
Many Christians lack additional grace because they do not go to the throne of grace for it, do not humble themselves before the Lord in prayer for it, and do not choose to "grow in grace," and therefore do not receive "more grace."
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