The Decrees of God

The doctrine of the decrees of God is the teaching that before the foundation of the world, God freely and unchangeably ordained whatsoever comes to pass, especially in the salvation of sinners through Jesus Christ. It matters because it anchors grace, strips boasting, and gives believers a sure ground for hope. As Charles Spurgeon puts it, the throne of grace rests on God's unchanging purpose and decree, which are fixed forever (Romans 5:21). Matthew Henry adds that the privileges of believers are grounded in God's predestination, which infallibly secures their outcome (Romans 8:29–30).

Christ's eternal appointment as propitiation

A central emphasis among these authors is that Christ did not become the Savior by accident or merely by human decision. Spurgeon insists that Christ was ordained by God's decree to be the propitiation for sin, just as Aaron was chosen to the priesthood (Romans 3:25). This appointment was not an afterthought following Adam's fall. Spurgeon states that Christ was appointed as the propitiation from eternity, before the world was made or Adam fell (Romans 3:25). Henry agrees, noting that God the Father took the initiative in reconciliation by foreordaining, appointing, anointing, qualifying, and publicly exhibiting Christ as the propitiation for a guilty world (Romans 3:25).

Spurgeon further argues that this eternal appointment is a revealed decree, not a secret thing, and therefore may be declared (Romans 3:25). He connects Christ's appointment to the election of his body the church, saying that Christ's appointment as propitiation was part of God's eternal purpose, like the election of His body the church (Romans 3:25). The Father, in divine wisdom and sovereignty, chose and appointed Christ the Son to be the propitiation for sins (Romans 3:25).

He has done it first by ordaining Him in the Divine Decree as the Propitiation of sin. Christ did not take upon Himself the office of High Priest without being chosen thereunto as was Aaron Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” He is the Lamb whom God had appointed from before the foundation of the world. Long before this world was made, or Adam fell, Christ had been set forth; in the volume of the Book, it had been written of Him, "I delight to do Your will, O God Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” God hath set him forth to be so. God, the party offended, makes the first overtures towards a reconciliation, appoints the days-man; proetheto—fore-ordained him to this, in the counsels of his love from eternity, appointed, anointed him to it, qualified him for it, and has exhibited him to a guilty world as their propitiation Matthew Henry, “Exposition of the Old and New Testaments”

Election is not based on foreseen faith or works

Both Spurgeon and Henry are emphatic that election rests on God's sovereign purpose, not on anything God foresees in the creature. Spurgeon argues that boasting cannot take a place in election, because election is according to God's eternal purpose, not based on foreseen works or faith (Romans 3:27). He adds that God foreordained his people to faith and good works, so their faith and works cannot be the cause of their election (Romans 3:27).

Henry develops this from the cases of Isaac and Ishmael, and Jacob and Esau. He says God's choice of Isaac over Ishmael and Jacob over Esau demonstrates that he acts according to his own sovereign will, not according to human merit or the law (Romans 9:7–13). The difference between Jacob and Esau was made by God's counsel before they were born or had done anything good or evil, so that God's purpose according to election might stand (Romans 9:11–12). Henry is careful to reject the view that God merely chose faith as a condition and rejected works, because the apostle speaks of persons and his answers about God's absolute sovereignty would not be pertinent to that view (Romans 9:11–13).

But the porter says, "No, you can not take your place there, for election is according to the eternal purpose of God, which He purposed in Christ Jesus before the world was. This election is not of works but of Grace and the reason for God's choice of man is in Himself and not in man Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” And as for those virtues which you say God did foreknow, God is the Author of all of them if they exist, and that which is an effect cannot be a first cause. God foreordained these men to faith and to good works and their faith and good works could not have been the cause of their foreordination Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” The difference was made between them by the divine counsel before they were born, or had done any good or evil. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand Matthew Henry, “Exposition of the Old and New Testaments”

God's absolute sovereignty over mercy and hardening

Henry stresses that God disposes of people's eternal state as an absolute owner and benefactor, not merely as a governor rewarding or punishing according to revealed law (Romans 9:14–18). The words 'I will have mercy on whom I will have mercy' express the absolute prerogative and sovereignty of God's will (Romans 9:15). Since no one deserves his grace, God's differing dealings with people, showing mercy to some and hardening others, must be resolved into his absolute sovereignty (Romans 9:18).

This sovereignty extends to the means of grace themselves. Henry says God's sovereign will is shown in giving or withholding both the means of grace and the effectual blessing upon those means, as seen in his mercy to Gentiles and hardening of Jews (Romans 9:18). He uses the potter and clay image to make the point vivid: God has the same sovereign right over human beings that a potter has over clay, to shape them as He pleases (Romans 9:20–21). From fallen mankind God forms two kinds of vessels: vessels of wrath and vessels of mercy (Romans 9:22–23).

As these great words, I am that I am (Exod. iii. 14) do abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will Matthew Henry, “Exposition of the Old and New Testaments” He hath mercy on whom he will have mercy, and whom he will he hardeneth. The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him Matthew Henry, “Exposition of the Old and New Testaments” We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it Matthew Henry, “Exposition of the Old and New Testaments”

Predestination secures the outcome of the elect

Henry teaches that a certain number are predestinated so that Christ's undertaking might be infallibly secured and he might have many brethren (Romans 8:29). God's design of love in bringing the elect to heaven has its full accomplishment in their eternal glorification (Romans 8:30). Even the afflictions of believers serve this end, because God aims at glory in all he does for the elect, including choosing, calling, regenerating, and even afflicting them (Romans 8:30).

The remnant of believing Jews illustrates this. Henry says the ground of the difference between the believing remnant and the rest is God's electing love, which distinguished them before the world was (Romans 11:2). The remnant is called a remnant according to the election of grace because they were chosen from eternity in the counsels of divine love to be vessels of grace and glory (Romans 11:5). He adds that the remnant of believers is called 'the election' to show that the sole foundation of all their hopes and happiness is laid in election (Romans 11:7).

These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event Matthew Henry, “Exposition of the Old and New Testaments” In the eternal glorification of all the elect, God's design of love has its full accomplishment. This was what he aimed at all along—to bring them to heaven Matthew Henry, “Exposition of the Old and New Testaments” This is called a remnant according to the election of grace; they are such as were chosen from eternity in the counsels of divine love to be vessels of grace and glory. Whom he did predestinate those he called Matthew Henry, “Exposition of the Old and New Testaments”

The freedom of God in applying salvation

Jonathan Edwards contributes a distinctive emphasis on God's freedom in justification. He argues that God is not bound by the human will; he can unite a soul to Christ for justification without the sinner's previous consent, though he requires consent as a matter of obligation. Edwards also says God justified and saved sinners on the ground of Christ's future obedience and suffering before those things were actually performed. This means justification does not depend on the timing of human response but on God's decree and Christ's finished work.

Edwards further explains that God justifies the believer with respect to future continuance in faith because divine establishment guarantees it will follow, so justification is not suspended. He distinguishes two appointed ways of becoming interested in Christ's righteousness: God's will gives the fundamental interest through vital union, and man's will gives the consequent and manifestative interest through faith. This preserves both divine sovereignty and the necessity of faith as the instrument of receiving what God has decreed.

And equally absurd is it to suppose that Christ cannot effect a vital union because the sinner’s voluntary consent to it is wanting; as if God’s high sovereignty were bound by the human will! That God requires the sinner’s consent, as a matter of obligation, is a solemn fact; but God has not laid himself under any obligation that he will never unite a soul to Christ for justification of life but by the sinner’s previous consent Jonathan Edwards, “Justification by Faith Alone” God acted on the ground of that transaction, justifying and saving sinners, as if the things undertaken had been actually performed long before they were performed indeed Jonathan Edwards, “Justification by Faith Alone” The justifying righteousness is only one, but the appointed ways of becoming interested in it are divers. One way is by the will of God our Saviour, the other by the will of man the accountable agent, each in its own order. The will of God gives the fundamental interest, and the will of man the consequent and manifestative interest Jonathan Edwards, “Justification by Faith Alone”

Degrees of glory and capacity are also fixed by God

Edwards addresses a question that sometimes troubles believers: why are there degrees of glory among the redeemed? He argues that God sovereignly determines the capacity of each saint, and Christ's righteousness does not determine this (Ephesians 4:4–7). God may dispense degrees of glory according to whatever rule he pleases, not less because of what Christ has done (Ephesians 4:4–7). Even if Adam had persevered in perfect obedience, God would still have been at liberty to make some of one capacity and others of another. The angels obtained eternal life by a covenant of works, yet some are higher in glory than others according to the capacities God gave them.

In the present order, Edwards says God has been pleased to fix the degree of capacity, and so of glory, by the proportion of the saints' grace and fruitfulness here. This does not make grace a merit, but it shows that God's decree includes the means by which he prepares his people for the glory he has appointed.

But after all, it is left to God’s sovereign pleasure to determine the largeness of the vessel; Christ’s righteousness meddles not with this matter Jonathan Edwards, “Justification by Faith Alone” God may dispense in this matter according to what rule he pleases, not the less for what Christ has done: he may dispense either without condition, or upon what condition he pleases to fix Jonathan Edwards, “Justification by Faith Alone” So that it being still left with God, notwithstanding the perfect obedience of the second Adam, to fix the degree of each one’s capacity by what rule he pleases, he hath been pleased to fix the degree of capacity, and so of glory, by the proportion of the saints’ grace and fruitfulness here Jonathan Edwards, “Justification by Faith Alone”

The mystery of the decrees leads to adoration

Henry is especially concerned to show that the decrees are not a puzzle to be solved but a mystery to be adored. God's knowledge consists in his seeing all things by one clear, certain, and infallible view, while his wisdom consists in ruling and ordering all things for his own glory (Romans 11:33). God's judgments are his counsels and purposes, and his ways are the execution of those purposes, both of which are beyond human discovery (Romans 11:33). No creature has been admitted to God's secret counsel or is capable of knowing his mind, because of the vast distance between God and man (Romans 11:34).

Yet this sovereignty is never arbitrary or unjust. Henry says God acts as a free agent in all his counsels, doing what he wills without giving an account to anyone, yet without any unrighteousness (Romans 11:33). This truth silences the complaints of the Jews, because when God took away their visible church privileges he only took what was his own, and he may give or withhold grace as he pleases (Romans 11:35). After discoursing at length on God's counsels concerning man, Paul concludes by resolving everything into the divine sovereignty, in which alone the mind can safely and sweetly rest (Romans 11:33–36).

Henry's pastoral counsel is that when discussing divine counsels and actings, it is best to turn arguments into serious adoration, and the glorified saints who see furthest into these mysteries never dispute but praise to eternity (Romans 11:33–36). The gospel itself is the revelation of a mystery that was kept secret from eternity, hidden in the eternal purposes of God's love (Romans 16:25). Its revelation was made according to the eternal purpose and sovereign command of God, who owes no explanation for his timing (Romans 16:26).

How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out Matthew Henry, “Exposition of the Old and New Testaments” Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity Matthew Henry, “Exposition of the Old and New Testaments” Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity Matthew Henry, “Exposition of the Old and New Testaments” This mystery was kept secret since the world began: chronois aioniois sesigemenou. It was wrapped up in silence from eternity; so some—a temporibus æternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love Matthew Henry, “Exposition of the Old and New Testaments”

The decrees and the unfolding of history

Spurgeon and Henry both connect the decrees to God's providence and the course of redemptive history. Spurgeon says God's providence gradually unfolds His plan, forming the steps leading to the throne of grace (Romans 5:21). Henry sees this in the rejection of the Jews and the ingathering of the Gentiles. God did not reject the Jews merely for their destruction, but so that the gospel would be preached to the Gentiles (Romans 11:11). The Jews' rejection of the gospel was the occasion for the offer of salvation being made to the Gentiles (Romans 11:11). Yet the rejection of the Jews is not final; they will be brought back into the church in God's appointed time (Romans 11:11–12).

Henry also sees the creation itself as subject to God's decree. The creation eagerly awaits the revealing of the sons of God, being subject to vanity not willingly but by God's decree, yet with hope of deliverance (Romans 8:19–22). When God begins a work of judgment or mercy, he will complete it, as seen in the utter ruin of the unbelieving Jews and the spreading of the gospel among the nations (Romans 9:28). God has allotted people to their conditions and privileges in his eternal counsels, and he will complete the account by calling in all who belong to the election of grace (Romans 9:28).

The steps are the Divine openings of Providence as He gradually develops His mighty scheme Charles Spurgeon, sermon “Reigning Grace” he observes an expectation of this glory Matthew Henry, “Exposition of the Old and New Testaments” He will finish the work. When God begins he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews god would finish in their utter ruin by the Romans, who soon after this quite took away their place and nation Matthew Henry, “Exposition of the Old and New Testaments” God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished Matthew Henry, “Exposition of the Old and New Testaments”

Points of difference in emphasis

While Spurgeon and Henry agree on the main substance of the decrees, there are differences in emphasis. Spurgeon speaks more directly of Christ's appointment as propitiation from eternity and of election as excluding all boasting. Henry is more cautious in some places, particularly on Romans 9:13. He rejects the view that particular persons were loved or hated from eternity as inadequate because the apostle speaks of Jacob and Esau as ancestors representing peoples, and God does not condemn anyone merely by his will without reason from their own deserts (Romans 9:13). This is not a denial of election but a careful distinction between the corporate and individual dimensions of God's purpose.

Edwards, for his part, focuses more on the philosophical and theological mechanics of justification and the freedom of God in applying salvation. He is willing to say that God can unite a soul to Christ for justification without the sinner's previous consent, though he requires consent as a matter of obligation. This goes beyond what Spurgeon or Henry explicitly state, but it is consistent with their shared conviction that salvation rests on God's will, not man's.

Others understand it of the election and rejection of particular person—some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors—Jacob the people, and Esau the people; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts Matthew Henry, “Exposition of the Old and New Testaments” And equally absurd is it to suppose that Christ cannot effect a vital union because the sinner’s voluntary consent to it is wanting; as if God’s high sovereignty were bound by the human will! That God requires the sinner’s consent, as a matter of obligation, is a solemn fact; but God has not laid himself under any obligation that he will never unite a soul to Christ for justification of life but by the sinner’s previous consent Jonathan Edwards, “Justification by Faith Alone”

In all these authors, the decrees of God are not a cold abstraction but the warm foundation of grace. They mean that Christ was appointed from eternity to save, that election is free and sovereign, that the outcome of the elect is sure, and that the proper response to these truths is humility, assurance, and adoration.