Have you ever wondered why God wants all men to be saved, and yet not all are? Or why God’s will is that you abstain from sin, and yet we continue to sin? Or why we pray for God’s will to be done, and it oftentimes seems that it isn’t? Without wanting to try and give overly exhaustive answers to these enormous questions, I want to posit a really helpful distinction in thinking about God’s will towards these and other things.
Scripture
In the narrative of God’s restoration project of the cosmos, we see two sets of things: what God wants and what happens. God commands Abraham to sacrifice his son, yet he does not let it happen (Gen. 22). He wants Pharaoh to let his people Israel go, yet hardens his heart so that he does not do it (Ex. 4:21). He has Isaiah tell Hezekiah that he will die, yet adds fifteen years to his life (Isaiah 38:1,5). He prohibits us from condemning the innocent, yet Jesus is delivered up according to the definite plan and foreknowledge of God (Acts 2:23, 3:18, 4:28). God does not will sin; he is far from iniquity, yet it exists and is subject to his rule (Ex. 4:21, Acts 2:23, Rom. 1:24, 26, 2 Thes. 2:11). He wills the salvation of all (1 Tim. 2:4, 2 Peter 3:9) but has mercy on whom he wills and hardens whom he wills (Rom. 9:18). God commands, prohibits, warns and admonishes us for our disobedience to Him, yet He is meticulously sovereign over all things (Ps. 33:11, 115:3, Dan. 4:25, Is. 46:10, Matt. 11:26, Rom. 9:18, Eph. 1:11, Rev. 4:11)! How do we begin to understand this?!
Church History
Well, early Church theologians like Tertullian, Augustine, through to John of Damascus and Peter Lombard made distinctions between a ‘higher’ and ‘lower’ will (also “antecedent” and “consequent” among other distinctions) . This further was developed in the Reformation and Post-Reformation (and by Roman Catholics in the Counter Reformation) such as Calvin, Luther, Zanchius, Walaeus, Voetius to be known as the distinction between God’s “Decretive” and “Preceptive” or “Secret” and “Revealed” aspects of God’s will (Cf., Deut 29:29, esp. Psalm 139). Modern theologians such as Frame and Carson (and even Barth!) utilise such a distinction also. Basically, the decretive will of God (God’s eternal decree) orders all events of history (God’s providence) and His preceptive will (God’s precepts) gives an indication of what God wills for us to do.
Objections
Now, some may object that this is an overly scholastic and speculative distinction (why not add Aristotelian, abstract and “not-Trinitarian-enough” to that list!?). This doesn’t make sense, firstly on the grounds that it was a pre-scholastic definition and secondly, that there are good and bad speculations! Biblical speculation (as per Sola Scriptura) is surely not bad speculation. That is, good systematic theology derives from exegesis within a biblical theological framework using historical theology as a guide. But another may object that if Christ is the full revelation of God – how do we deduce such a distinction simply from His person and work? Fair question, but it’s changing the goalposts. This objection presupposes that Christ is the only revelation of God. To which we would reply that this distinction is grounded on the revelation of the Word of God; that is, the Word of God written! We are the people of Christ and the people of the Book!
Problems in denying it
If we collapse these two aspects of God’s will into each other, then we are faced with a massive problem: God is robbed of His omnipotence, wisdom, goodness, and immutability. A significant dualism is introduced between God’s intent and the actual result of world history. God risks, and God fails. God is disappointed as Satan rejoices. Moreover, core conflicts can be introduced in to the Trinity: for instance, if Christ wills for all men to be saved, then the Holy Spirit must not!
If the decretive will of God is denied, then we will have a very attenuated view of God’s omnipotence, wisdom and sovereignty! On the other hand, if the preceptive will of God is denied, then we’ll fail to do justice to God’s holiness, the moral demands placed on us in Scripture and with the seriousness of sin.
What’s the payoff?
Thus, this distinction between aspects of God’s will give us great pastoral help with understanding guidance: God sovereignly orders our steps in secret, but reveals the blueprint of human moral conduct (Prov. 16:9). In regards sin (though this is complex and beyond the scope of this little article!), God permits its intrusion into creation and commands that we flee from it. In regards salvation, God predestines His elect for salvation, yet since we are creatures who listen humbly to His revealed will in Scripture, we must work out our salvation in fear and trembling (Phil. 2:12) and seek to save the lost! God providentially orders even the minutest elements of the universe, but cares about our most minute thoughts, words and deeds. He is not a distant and removed Father, but comes close to us in His Son, and speaks to us by His Word.
Update:
For more info, check out Carson (How Long, O Lord?), Frame (The Doctrine of God).
