Robert Haldane
Romans 8:28. And we know that all things work together for good to them that love God, to them who are the called according to His purpose.
Nothing is more necessary for Christians than to be well persuaded of the happiness and privileges of their condition, that they may be able to serve God with cheerfulness and freedom of spirit and pass through the troubles and difficulties of the world. Here then is further consolation: Christians are often in sorrows, sufferings, and trials. Though this is not in itself joyous, but grievous; yet from another point of view it is a matter of joy. Though afflictions in themselves are evil, yet in their effects, as overruled and directed by God, they are useful. Yes, all things, of every kind, that happen to the Christian are overruled by God for his good!
Paul has previously spoken of the various sources of consolation and, in the previous two verses about the Spirit helping our infirmities in relation to those prayers which are heard of God. Now he refutes another objection: If God hears our sighs and groanings, why are we not delivered from our afflictions and troubles? In answer, it is here shown that afflictions are salutary and profitable; so that, even if they are not removed, God changes their natural tendency and makes them work for our good. But in order to that no one should hereby be led into carnal security, the Apostle adds that those for whom all things work together for good are such as love God and are the called according to His purpose. This is not only true in itself, but it is here asserted to be a truth known to believers.
Paul had proposed various considerations; he now says we know this is to be added to them. This does not mean that believers know it merely in a speculative manner, but that it is a knowledge which enters into their heart and affections, producing in them confidence in its truth. It is a knowledge of faith which implies certainty and self-application, by which the believer not only knows, but applies, the promises of God and is able to say, This promise is mine; it belongs to me. Otherwise, what advantage would there be in a general knowledge of this fact? Where would its consolation be and where its practical use? “The secret of the Lord is with them that fear Him, and He will show them His covenant.” The experience too of the believer brings home to his mind the conviction of this encouraging truth.
The Church of Rome accuses of presumption those who make such an
1An edited extract from Haldane’s Exposition of Romans. Haldane (1764-1842) presented the material in this volume, with tremendous effect, to a group of theological students in Geneva, including Frédéric Monod and J H Merle d’Aubigné.
application to themselves. They allow that the Christian should believe, in general, the promises of God, but as to a particular self-application of them, he should hold this in doubt and always be uncertain about his own salvation. This is to destroy the nature of those consolations and render them useless. For if, in order to console someone who is afflicted, it is said to him, “All things work together for good to them that love God”, he will answer, True, but I must doubt whether this belongs to me. Thus the consolation is made of no effect.
But if this error is not imbibed, and the duty of such appropriation is not denied, why do so many believers experience so little of this consolation in their afflictions? Is it not because they have little of that knowledge of which the Apostle speaks: “We know that all things work together for good to them that love God?” Carnal affections, the love of the world and indulgence of the flesh prevent this consideration from being deeply impressed on their minds; they also darken their understandings, so as to prevent the light of the consolations of God entering their hearts. But in proportion as their hearts are purified from these affections, in the same degree it is confirmed in their minds. The objection that sufferings are not removed should be answered by reminding believers that all things work together for their good.
All things work together for good to them that love God. All things, whatever they are – all things indefinitely – are meant here. Many limit the extent of this expression to afflictions, but it is much more consolatory, and consequently more to the Apostle’s purpose, if literally all things are included; and in this view it forms the most complete summing up of his subject. He had been pointing out to believers their high privileges as heirs of God, and partakers of glory with Christ. He had said that their sufferings in the present time are not worthy to be compared with that glory. He had suggested various topics to induce them to wait for it with patience and had given them the highest encouragement, from the fact (1) of the working within them of the Spirit of all grace and (2) of the acceptance of that work by God. Is it then more than was to be expected, that he should conclude the whole by saying that all things, without exception, were concurring for their good?
Is it too much to suppose that it must be so to them whom he had addressed as heirs of God and joint heirs with Jesus Christ, who are therefore under the guidance of the Good Shepherd and honoured by the indwelling of the Holy Ghost? Is it more than the Apostle says on another occasion, when he uses the very same expression, all things, and, so far from intimating any exception, adds a most comprehensive catalogue? “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ’s and Christ is God’s” (1 Cor 3:21-23). And again, “All things are for your sakes” (2 Cor 4:15). Finally, ought the expression here to be restricted, when it is impossible to believe that the same expression, all things, occurring a few sentences afterwards (v 32), can be restricted?
That all things work together for the good of them that love God is a truth affording the highest consolation. These words teach believers that, whatever may be the number and overwhelming character of adverse circumstances, they are all contributing to conduct them into the possession of the inheritance provided for them in heaven. That they thus work for the good of the children of God is manifest from the fact that God governs the world.
The first cause of all is God; second causes are all His creatures, whether angels, good or bad men, animals or the inanimate creation. Second causes move only under His direction; and when God withdraws His hand, they cannot move at all, as it is written, “In Him we live, and move, and have our being”. As then God, the first cause, moves all second causes against His enemies, so when He is favourable to us, He employs all of them to work for our good, as it is said, “In that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely” (Hos 2:18). So also it is said, “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” (Prov 16:7).
If all things work together for good, there is nothing within the compass of being that is not, in one way or other, advantageous to the children of God. All the attributes of God, all the offices of Christ, all the gifts and graces of the Holy Spirit, combine for their good. The creation of the world; the fall and the redemption of man; all the dispensations of providence, whether encouraging or adverse, all occurrences and events – all things, whatever they be – work for their good. They work together in their efficacy, in their unity, and in their connection. They do not work thus of themselves: it is God that turns all things to the good of His children.
The afflictions of believers contribute to this end in a special manner. “Before I was afflicted I went astray; but now have I kept Thy word.” “It is good for me that I have been afflicted, that I might learn Thy statutes.” “Tribulation worketh patience.” “No chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” And God chastens believers for their profit, that they “might be partakers of His holiness”. The Apostle himself was an example of this, when a thorn in his flesh was sent to him to prevent him being exalted above measure. We see how much the sufferings of those spoken of in Hebrews 11 were calculated to detach their affections from this present world, and lead them to seek a better country, even a heavenly. There is often a needs-be for their being in heaviness through manifold temptations.