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Naturally, Arminian theology does not place the doctrine of the decrees in the foreground. That
of the decrees in general is usually conspicuous by its absence. Pope brings in the doctrine of
predestination only in passing, and Miley introduces it as an issue for discussion. Raymond
discusses only the doctrine of election, and Watson devotes considerable space to this in
considering the extent of the atonement. One and all reject the doctrine of absolute
predestination, and substitute for it a conditional predestination. Modern liberal theology does
not concern itself with the doctrine of predestination, since it is fundamentally anthropological.
In the “theology of crisis” it is again recognized, but in a form that is neither Scriptural nor
historical. In spite of its appeal to the Reformers, it departs widely from the doctrine of
predestination, as it was taught by Luther and Calvin.
B. Scriptural Names for the Divine Decrees.
From the purely immanent works of God (opera ad intra) we must distinguish those which bear
directly on the creatures (opera ad extra). Some theologians, in order to avoid
misunderstanding, prefer to speak of opera immanentia and opera exeuntia, and subdivide the
former into two classes, opera immanentia per se, which are the opera personalia (generation,
filiation, spiration), and opera immanentia donec exeunt, which are opera essentialia, that is,
works of the triune God, in distinction from works of any one of the persons of the Godhead,
but are immanent in God, until they are realized in the works of creation, providence, and
redemption. The divine decrees constitute this class of divine works. They are not described in
the abstract in Scripture, but are placed before us in their historical realization. Scripture uses
several terms for the eternal decree of God.
1. OLD TESTAMENT TERMS.
There are some terms which stress the intellectual element in the
decree, such as ’etsah from ya’ats, to counsel, to give advice, Job 38:2; Isa. 14:26; 46:11; sod
from yasad, to sit together in deliberation (niphal), Jer. 23:18,22; and mezimmah from zamam,
to meditate, to have in mind, to purpose, Jer. 4:28; 51:12; Prov. 30:32. Besides these there are
terms which emphasize the volitional element, such as chaphets, inclination, will, good
pleasure, Isa. 53:10; and ratson, to please, to be delighted, and thus denoting delight, good
pleasure, or sovereign will, Ps. 51:19; Isa. 49:8.
2. NEW TESTAMENT TERMS.
The New Testament also contains a number of significant terms.
The most general word is boule, designating the decree in general, but also pointing to the fact
that the purpose of God is based on counsel and deliberation, Acts 2:23; 4:28; Heb. 6:17.
Another rather general word is thelema, which, as applied to the counsel of God, stresses the
volitional rather than the deliberative element, Eph. 1:11. The word eudokia emphasizes more
particularly the freedom of the purpose of God, and the delight with which it is accompanied,
though this idea is not always present, Matt. 11:26; Luke 2:14; Eph. 1:5,9. Other words are used