Human Freedom and Divine Decree in Theology
The relationship between human freedom and divine decree is a complex theological topic, exploring how God's sovereign will interacts with human agency. Divine decrees are understood as God's eternal, unchangeable, holy, wise, and sovereign purpose, encompassing all things that have been or will be, determining their certain future [1]. These decrees are not merely passive observations but active determinations by an infinite, absolute, eternal, unchangeable, and sovereign being [1].
The Bible speaks of God's decrees in various contexts. For instance, in the book of Daniel, King Darius issues a decree requiring all people to fear the God of Daniel, acknowledging Him as the living God, steadfast forever, whose kingdom shall not be destroyed [3, 4]. This decree, though human, reflects an understanding of God's ultimate sovereignty. Another passage in Daniel refers to a "demand" or "determination" from a council of heavenly beings, over which God presides, indicating that even angelic administrations of kingdoms are subject to His supreme decree [5].
The concept of divine decree often raises questions about human freedom. While God's decrees are comprehensive and determine the future [1], Christian theology also affirms human responsibility and the ability to make choices. For example, the apostle Paul emphasizes that believers are "the Lord's freemen," delivered from the bondage of sin through Christ [6]. This freedom is not a license for "badness" but an opportunity to serve God [6]. The "glorious liberty of the children of God" extends even to creation itself, which will be delivered from corruption into a similar freedom from decay [7].
Different theological traditions approach this tension with varying emphases. Presbyterian theology, as seen in interpretations of Romans 8:21, highlights that creation itself will share in the "glorious liberty" of God's children, implying a divinely ordained freedom from corruption [7]. The Puritan tradition, in commenting on Daniel 6:25, views Darius's decree to fear God as an echo of the "everlasting gospel," suggesting that human actions, even those of rulers, can align with and reflect God's broader purposes [4].
Methodist/Wesleyan theology, while acknowledging God's sovereignty, often places a strong emphasis on human free will and the transformative power of faith. Adam Clarke, a Methodist commentator, notes that the "end of the commandment is charity... through faith in Christ," which purifies the heart and offers pardon through the "blood of the Lamb to every believing penitent" [2]. This perspective underscores that God's dispensation leads to love and faith, implying a human response to divine initiative [2]. The emphasis here is on the active role of faith in receiving God's grace, which aligns with a view of human freedom to choose belief.
The tension between divine decree and human freedom is not easily resolved but is a central theme in understanding God's interaction with the world. While God's purposes are eternal and unchangeable [1], human beings are called to respond in faith and live in the freedom provided by Christ [2, 6]. This freedom is not an absence of divine oversight but a liberation into God's purposes, allowing for a life of love and service [2, 6].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Decrees of God — "The decrees of God are his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain futurition. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled Decrees." The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, compre”
- 1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 1:5: Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispe”
- Daniel (Methodist/Wesleyan) “Adam Clarke on Daniel 6:26: I make a decree that - men tremble and fear before the God of Daniel - As in the case of the three Hebrews, Dan 3:29. The true God was known by his servants, and by the deliverances he wrought for them. See his characters in this decree. 1. He is the living God, the Author and Giver of life; all others are dead gods. 2. He is steadfast for ever. All things change; but he is unchangeable. 3. He has a kingdom; for as he made all things, so he governs all things. 4. His kingdom shall not be destroyed. No human power can prevail against it, because it is upheld by his o”
- Daniel (Nonconformist/Puritan) “Matthew Henry on Daniel 6:25: Darius here studies to make some amends for the dishonour he had done both to God and Daniel, in casting Daniel into the lions' den, by doing honour to both. I. He gives honour to God by a decree published to all nations, by which they are required to fear before him. And this is a decree which is indeed fit to be made unalterable, according to the laws of the Medes and Persians, for it is the everlasting gospel, preached to those that dwell on the earth, Rev 14:7. Fear God, and give glory to him. Observe, 1. To whom he sends this decree - to all people, nations a”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 4:17: demand--that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare Job 1:6; Job 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Dan 4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (Dan 10:13, Dan 10:20; Dan 12:1). The word "demand," in the second clause, expresses a dis”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:16: As free--as "the Lord's freemen," connected with Pe1 2:15, doing well as being free. "Well-doing" (Pe1 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details. not using--Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinanc”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 8:21: Because the creature itself also--"even the creation itself." shall be delivered from the bondage of corruption--its bondage to the principle of decay. into the glorious liberty--rather, "the liberty of the glory." of the children of God--that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So CALVIN, BEZA, BENGEL, THOL”