And we know that all things work together for good to them that love God.
All things work together for good to them that love God
I. It is abundantly obvious of many a single adversity--that a great and permanent good may come out of it. This is often verified, as when the disease brought on by intemperance hasgerminated; and the loss by a daring speculation has checked the adventurer, and turned him into the way of safe though moderate prosperity. Apart from Christianity, man has often found that it was good for him to have been afflicted--that, under the severe but salutary discipline, wisdom has been increased, and character strengthened, and the rough independence of human wilfulness tamed, and many asperities of temper have been worn away. And so of many an infliction on the man who is a candidate for the world above. The overthrow of his fortune has given him a strong practical set for eternity; the death of his child has weaned him from all idolatry; the tempests of life have fastened him more steadfastly to the hold of religious principle. He is made perfect by sufferings.
II. These adverse visitations do not always come singly. The apostle supposes the concurrence of two or more events, all verging towards the good of him to whom they have befallen. It has often been said that misfortunes seldom come by themselves; and it is the compounding of one evil thing with another that aggravates so much the distress of each of them. And when we are lost in the bewilderments of a history that we cannot scan, and entangled among the mazes of a labyrinth that we cannot unravel, it is well to be told that all is ordered and that all worketh for good.
III. Important consequences emanate from one event which in itself is insignificant, insomuch that the colour and direction of your whole futurity have turned on what, apart from this mighty bearing, would have been the veriest trifle in the world. It is thus that the great drama of a nation’s politics may hinge on the veriest bagatelle. The pursuers of Mahomet were turned away from the mouth of the cave in which he had the moment before taken shelter by the flight of a bird from one of the shrubs that grew at its entry. This bird changed the destiny of the world. And therefore it is well that all things are under the control of God who maketh all things work together for good unto those who love Him. Is not the fact that what is most minute often gives rise to what is most momentous, an argument for the doctrine of a providence that reaches even to the least? Should God let go one small ligament in the vast and complicated machinery of the world, it might all run into utter divergency from the purpose of the mind that formed it.
IV. How am i to be assured of my interest in the declaration of the text?
1. The promise here is not unto all in the general, but to those who love God. Now I may not be sure that I love Him. I may desire to love Him; but to desire is one thing and to do is another. Now it does not follow that you are altogether destitute of love to God because it stirs so languidly within you that you are not able very distinctly or decidedly to recognise it. Your very desire to love Him is a good symptom; your very grief that you love Him not bodes favourably for you. Where there is an honest wish for affection, there is in fact the embryo of affection itself, struggling for a growth and an establishment in the aspiring bosom. Meanwhile it is most desirable that the germ should expand. And the question is, How shall this be brought about? Never by looking to oneself, but by looking unto the Saviour.
2. They who love God are described by another characteristic. They are the “called”--i.e., those who have felt the power of the call upon their hearts, and have complied with it accordingly. It is only upon our entertaining the call of the gospel and consenting thereunto that there ensues a transition of the heart to the love of God. Anterior to this, the thought of God stood associated with feelings of jealousy and insecurity and alarm. A sense of guilt has alienated us from God. It is this which stands as a wall of iron between heaven and earth. And the only way by which this else impregnable barrier can be scaled, and we can draw nigh in affection to the Father, is by accepting the only authentic offer that He ever held outto us of reconciliation. It is by beholding Him in the face of Christ. (T. Chalmers, D.D.)
All things work together for good to them that love God
I. The end to be accomplished The “good” here spoken of does not apply to our health, ease, or fortune, but to our eternal interest. Who does not see that afflictions have a beneficial tendency? They bring us to reflection; they quicken prayer; they wean us from the world, etc. But even spiritual good is not the highest reference. “Good” looks to heaven and points to eternity (2Co_4:17).
II. The means which are to accomplish this end. “All things,” as the subject-matter in hand, and by the context. The apostle is here speaking of afflictions: and of those that will ultimately be beneficial are--
1. The trials of those who are called to bear the cross for Christ’s sake. Those losses that you may now be called to endure for the sake of religious principle will inevitably enrich the inheritance which grace has prepared for you above all things. If you suffer with Christ, you shall reign with Him.
2. The ordinary calamities which we are all more or less called to endure. The painful sickness, borne with unmurmuring resignation; the loss of property, submitted to with the knowledge that we have a higher treasure the departure of friends, whom we have given up without rebellion to the will of Him who had a better right to them than ourselves--all the trials of life enter within the compass of this delightful expression.
3. But observe the words, “work together.” The believer’s history is not an unconnected series of events; they form a perfect scheme. His life, death, infancy, old age, all enter into the one grand scheme which Providence is causing to produce his spiritual benefit. How many influences strive, even in reference to our temporal comforts, to promote our enjoyment in this world. The sun, the moon, the stars, the elements; food, raiment, habitation, etc. And so it is with respect to our spiritual welfare. How many aids, instruments, influences, are perpetually provided to promote our spiritual welfare? The Deity--Father, Son, and Holy Ghost; angels, patriarchs, etc.; the Bible, the Sabbath, the fellowship of the saints--all concurring to promote our spiritual welfare. The believer, looking at the scheme of providence, is not unlike an individual surveying some complicated piece of machinery, where the manufacturer himself stands by holding in his hand the articles which this mechanism has produced, and saying tothe spectator, “See these apparently contradictory movements; hear this noise and confusion: you cannot tell the design, perhaps, of one of the wheels, much less enter into the combination of the whole; but I can, and here are the results of these various movements.” So does God speak to His people, surveying the mechanism of providence, the wheels of which are so varied, and in some of its movements so apparently contradictory.
III. The certainty with which we may calculate upon the production of this end by these means. “We know.” It is not a mere conjecture; an opinion; it is a declaration of absolute certainty. We have the promise of a God that cannot lie; and we have the power of a God who can do all things that He wills to accomplish His promise.
IV. The inferences from this subject.
1. What is true in reference to the individual Christian must, of course, be true in reference to the Church at large. “Christ is exalted to be head over all things to His Church.” The rise and fall of empires, the setting up and the pulling down of monarchies, the progress of arms, of commerce, of arts, the collision of human passions and human interests that is perpetually going forward--all these things areworking together for good to the Church.
2. The unspeakable value of that sacred volume which contains such a discovery as this. Who could have made it but God Himself? Who that looks abroad upon the chequered scene of human affairs can presume to tell whether good or evil preponderates? And even if they could advance so far as to pronounce a decision, that good now preponderates, yet who, without some infallible oracle to determine the question, can declare whether ultimately good or evil will prevail? But the Bible comes in, and sets the matter at rest, and tells us that “all things work together for good,” etc. Nay, without the Bible who can tell us what good is, or how it is to be obtained?
3. The necessity of faith, to rise to the standard of our privileges, and receive that abundance of consolation which God has provided for us. (J. Angell James.)
All things working together for good to them that love God
I. The explanation of the text.
1. The nature of the privilege.
(1) The extent--“All things,” as limited by the context, which speaketh of the afflictions of the saints.
(a) All manner of trials for righteousness’ sake. Stripes are painful to flesh, but occasion greater joy to the soul (Act_16:1-40.). Spoiling of goods stirreth up serious reflections on a more enduring substance (Heb_10:34). So banishment; every place is alike near to heaven, and the whole earth is the Lord’s (Rev_1:9). Death doth but hasten our glory (2Co_5:1).
(b) Ordinary afflictions. Many times we are best when we are weakest, and the pains of the body invigorate the inward man (2Co_4:16). In heaven you shall have everlasting ease.
(c) Though prosperity be not formally expressed in this place, yet it is virtually included. For God keepeth off, or bringeth on the cross as it worketh for our good (Son_4:6). It is a threatening to them that do not love God that their prosperity tendeth to their hurt (Psa_69:22). The sanctifying of their prosperity is included in a Christian’s charter (1Co_3:21-23).
(2) The manner of bringing it about--“They work together.” Take anything single and apart, and it seemeth to be against us. We cannot understand God’s providence till He hath done His work; He is an impatient spectator that cannot tarry till the lastact, wherein all errors are reconciled (Joh_13:6-7). God knoweth what He isa-doing with you, when you know not (Jer_29:11). When we apprehend nothing but ruin, God may be designing to us the choicest mercies (Psa_31:22).
(3) The end and issue--“For good.”
(a) Sometimes to good temporal, or our better preservation during our service (Gen_50:20). Many of us, whose hearts are set upon some worldly thing, have cause to say we had suffered more if we had suffered less. In the story of Joseph there is a notable scheme of Providence.
(b) Spiritual good. So all affliction is made up and recompensed to the soul; it afflicts the body, but bettereth the heart (Psa_119:71). We lose nothing but our rust by scouring.
(c) Eternal good. Heaven will make us complete amends for all that we suffer here (2Co_4:17).
2. The certainty of this--“We know.” Not by an uncertain and fallible conjecture, but upon sure grounds. What are they?
(1) The promise of God, by which He hath secured the salvation of His people, notwithstanding their troubles (Heb_6:17-18).
(2) The experiences of the saints, who have found it so (Psa_119:67; Php_1:19).
(3) From the nature of the thing. Two considerations enforce it--
(a) All things are at God’s disposal, and force to serve Him.
(b) His special care over His people (Isa_49:15; Zec_2:8; 1Co_10:13).
II. A more general state of the case.
1. This good is not to be determined by our fancies and conceits, but by the wisdom of God; for God knoweth what is better for us than we do for ourselves. Should the shepherd or the sheep choose his pastures? the child be governed by his own fancy or the father’s discretion? the sick man by his own appetite or the physician’s skill? It is necessary sometimes that God should displease His people for their advantage (Joh_16:6-7). Peter said, “Master, it is good for us to be here”; but little thought what work God had to do by him elsewhere.
2. Good is to be determined by its respect to the chief good or true happiness which consists not in outward comforts, but our acceptance with God; other things are but appendages to our felicity (Mat_6:33).
3. This good is not always the good of the body, or of outward prosperity; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul.
4. It is not good presently enjoyed and felt, but waited for; and therefore our condition must not be determined by sense, but faith (Heb_12:11).
5. A particular good must give way to a general good, and our personal benefit to the glory of God and the advancement of Christ’s kingdom (Php_1:24).
6. In bringing about this good we must not be idle spectators, but assist under God.
7. If it be true of particular persons, it is much more true of the Church; all is for good (Psa_76:10). (T. Manton, D.D.)
The co-working of Providence
We begin with the first of these parts, viz., the proposition itself, “All things work together for good,” etc., wherein again we have two branches more. For the first, the subject, it is “all things “; all things whatsoever they be, they do work together for the good of God’s people. All things indefinitely. It is a very large and comprehensive word, and so makes for the greater comfort and encouragement of all believers. First, “all things” in an universality of subsistence, and within the compass of being. There’s nothing which can be said to be, but what it is it is one way or other advantageous to those which are God’s people. First, for God Himself, who is the Being of beings, the uncreated being. There is nothing of Him but it makes for the good of His children. All the attributes of God, all the offices of Christ, all the gifts and graces of the Spirit, they still make for the good of them that belong to Him. Secondly, for created being, that is all of it for our good likewise. There is not any of all the creatures but they are in their several kinds and capacities subservient to the good of the Church and of every member of it. But secondly, “all things” in an universality of dispensation and under the notion of working. All occurrences, and events, and stations, and conditions, whether good, or bad, or indifferent, whatever is done and disposed in the world. The second branch of the proposition is the predicate or consequent in these words, “Work together for good to them that love God.” Wherein, again, we have three particulars more. For the first, the improvement itself, it is this: that they “work together.” Where there are two things distinctly and separately considerable of us--first, their simple operation. Secondly, their additional co-operation. First, I say, here is their operation: all things, whatsoever they be, they do work for the good of God’s children. It is not said, That all things are good, for they are not. Besides many sins and temptations, there are many crosses and afflictions which God’s children aresometimes exercised withal, that in their own nature are evil, and so to be accounted. But work to good that they do. And there is good which comes out of them, even then where there is not good in them, as immediate unto them. “No affliction is joyous, but grievous,” etc. (Heb_12:11). Again, they “work for good” here is a farther note of their activity: it had been well if it had been said, They turn to good, they are ordered and disposed to good, and the like. But the Holy Ghost does not content Himself with so narrow an expression as that is, but carries it a little further. If He had said, They prove to be good, that had been a word of casualty, and might have seemed to make it a mere accident and matter of chance. If He had said they are wrought to good: that had been a word of compulsion, and might have implied some kind of enforcement and constraint hereunto. But now He says rather they “work to good,” which is an expression of freeness, and forwardness and spontaneity and does denote that particular aptitude and disposition and inclination which is to be found in every creature as subordinate to the good of the Church. The second is their additional conjunction and co-operation--“they work together.” And here again there are three things especially observable. First, their efficacy in working: things which work together, they work with a great deal of strength; and that which is defective in one, it is supplied and made up by the other. Weak things, when they are joined together, they are enabled to do great matters. The second is their unity in working: things that work together they work with a great deal of cheerfulness and alacrity and agreement in their performance. Co-operation, it implies conspiration. The third is their concomitancy and connection, and subordination in working. And this again, it may be taken three manner of ways. There is a threefold co-operation or working together of all things for the good of God’s children, which is here pertinently considerable of us--First, they work together with God. Secondly, they work together with us. Thirdly, they work together one with another. This is done especially according to these following observations--First, by labouring for a clear and upright conscience. Secondly, by prayer and calling upon God (1Ti_4:4; 2Co_1:11). Thirdly, by studying the providence of God and observing Him in all His dealings with us, we should take notice of the things themselves, and take notice of our own hearts in them, how far forth they are affected with them, that so we may receive good and benefit from them. God has made to such and such conditions; this will suck and draw virtue out of them, and make a happy improvement of them; and all things work together for us so they work together with us. And that’s the second co-operation. Thirdly, they work together; that is, they work together one with another. If we take any passage of Providence singly and alone by itself, perhaps we may not so easily see how it does indeed work for our good. But take it now in its complication and connection with many more, and then we shall see it abundantly. The second is the effect or end of this improvement, and that is here expressed to be for good. Here is no good set down, so as to declare what it is, only indefinitely and in the general. First, for temporal good; God sometimes does His servants good in this, by those things which at the first appearance seem opposite and contrary hereunto. As Joseph when his brethren sold him into Egypt. Secondly, for spiritual good, so all things work for good to them however. Every passage of providence to those who are the children of God, it serves to draw them nearer to God, and to perfect their communion with Him. Thirdly, for eternal good which is the main good of all. That’s the second thing here considerable, to wit, the end or effect of this improvement, and that is good, The third and last is the persons who are more especially interested in it, and they are the children of God, who are here described from a double qualification. The one of their Christian affection, “to them that love God,” and the other of their effectual vocation,” to them which are the called according to His purpose.” And so there is this in it, that God’s children, and they alone, have all things working to them for their good. There is none that have interest in the privilege but those only that do partake of the condition. As for other people, they are so far from having all things to work for their good as that they rather work the quite contrary, for their greatest evil. God Himself being an enemy to them, everything else is an enemy with Him, and all the creatures are ready to rise up in arms against them. The Word of God is a savour of death to them, the sacraments they are occasions of judgment. Prayer it becomes an abomination; there is a snare, and a trap, and a stumbling-block in all their comforts. Everything is the worse for them, and they for it. The second is the manner of enunciation, or declaration of this proposition in these words, “we know it,” which is an expression of great confirmation; it is not a matter of guess only, or conjecture, but of certainty and assurance. This knowledge of a believer, it may be reduced to a threefold head of conveyance--first, we know it by revelation. Secondly, we know it by reason; and thirdly, we know it by experience. There is very great reason for it. First, that which we have here in the text, the eternal purpose of God Himself. Whatsoever is done in the world, it is subservient to God’s decree, and tends to the filling of that. Now, this is that which God hath purposed, and ordained, and appointed aforehand, even to bring His children to perfect happiness and salvation at last. Secondly, God’s affection and the love which He bears to believers, this makes for it also. Especially, if we shall further add His omnipotence and almighty power, that He does whatsoever He pleases both in heaven and earth. Thirdly, the covenant of grace, that does likewise make much for this purpose. Fourthly, the mystical union which is betwixt Christ and every true believer. And now for the improvement and application of all this to ourselves. First, here’s ground of patience and contentment in every condition. Again, as this makes for patience in the present condition, so also for hope for time to come. Again further, we may carry on this truth not only to the comfort of such and such Christians in particular, but also of the whole Church in general, by taking the words in the text, not distributively only, but collectively. But secondly, it may serve further to rectify us and to set us right in our judgments and opinions, and that especially in three particulars--First, of God Himself. Secondly, of the children of God. Thirdly, of religion and Christianity. First, it may teach us to have good conceits of God Himself, and to think rightly and soberly of Him. Whilst God has good thoughts for us, we should have good thoughts of Him, and justify Him in His proceedings in the world. There are certain intricacies and perplexities in providence which are not presently discerned or apprehended; there are the wheels moving within the wheels, as it is in Ezekiel, and we must be content to stay God’s leisure for the opening and unfolding of them to us. Secondly, to have good thoughts also of the children of God, and to think rightly of them; here is that which may make us in love with the state of God’s people, and to set a high price upon them: “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord” (Deu_33:29). Thirdly, it should make us to think well of religion and Christianity itself, which does carry so much comfort and consolation in the bowels of it, and more than any other mystery or profession whatsoever besides; there is no such sweetness to be found anywhere as in the principles of Christianity improved and lived up to in the power of them. (Thomas Horton, D.D.)
All things working together for good to them that love God
Alighted taper inserted into a phial of one kind of gas will burn with the utmost brilliancy and beauty; in another phial, charged with a different kind of gas, that same taper will become extinguished in offensive smoke, and in a third it would produce an instantaneous and violent explosion. So the same calamity--sickness, bereavement, commercial disaster--will awaken in one man a slumbering conscience, will drive another to distraction, and a third it will draw nearer to God than ever; so that, whilst it is literally and undeniably true that the same calamities come alike upon the good and evil, it is a transparent fallacy to infer that the same ulterior results will follow in both cases. It is a fallacy to maintain that a curse may not remain a curse, or be transformed into a blessing, according as it is accepted as a salutary discipline or rebelled against as an arbitrary infliction. It is on the temper of the recipient that the result depends, and whether or not all things, good or ill, concur to his advantage. Does it not depend upon the use you make of anything, whether it becomes to you a blessing or a curse? Beneath the petals of a graceful and familiar flower is secreted a sedative poison, of such quality that it will frequently steep a man in such a slumber as only the last trumpet can awake him from. This you at once recognise as opium. You cannot cause water to boil for the most ordinary culinary purpose, but you disengage an element most formidable, the most irresistible power of expansion. This is steam. No summer passes over you, but you see the lightning tear the sky across as if it were a scroll of paper. This is electricity. These three agents, electricity, steam, and poison, to the mind of an untutored savage, are nothing but instruments of death. But a man of science in that deadly narcotic detects the principle of morphine; he compounds it with suitable ingredients, and converts it into one of the most inestimable and indispensable preparations in the pharmacopoeia. From death he extracts life. In steam he snatches, as it were, from the hand of Nature one of her most gigantic powers, and compels it to become the most obedient and the most versatile of his servants. Nay, the very lightning he enlists and disciplines into an obedient recruit. And in such wise is all this true of all these forces and many more, that while to the uncultured savage they are agents of death and objects of terror, they are working together for the comfort and benefit of him who has learned how to use them. Such is a faint illustration of the way in which the same occurrence may act with diametrically opposite results upon the practical Christian and upon the man who lives without God in the world. In the godless exciting rebellion and hardness of heart, and in the Christian pointing to filial submission, confiding holiness, and life eternal; forasmuch as all things--all things--work together for the good of them that are true to God. (W. H. Brookfield, M.A.)
The affection and vocation of the godly
We begin with the first of these branches, viz., of that description which is here made of the children of God, as taken from their Christian affection, of those that love God. In these, and many like places, are God’s children described by this character of their special love and affection to God. The reason of it is this--First, because this is the most excellent qualification of all others. It is that which the Scripture prefers above all other graces; though they all have their dignity in them, yet love it goes beyond them all, being such as shall last and continue, whilst the other ceases in regard of the exercise and authority of them. Secondly, it is an affection of the greatest influence and extent. It is that which, wherever it is, sets the wheels of the soul ageing for the doing of other things. He that loves God, he will stick at nothing else which God commands or requires at his hands (1Jn_5:3). Thirdly, it is that also whereby we most resemble God Himself and become likest to Him. This the apostle John signifies in 1Jn_4:16. Lastly, it is that which is most proper to all those relations wherein the faithful stand unto God as the friends of Christ, as the members of Christ, as the spouse of Christ. For the better opening of this point it may not be amiss for us to consider wherein this our love of God does consist, and what is the nature and working of it. Now for this it does especially consist in these three particulars--First, in our estimation of Him, a high prizing and valuing of those excellencies and perfections which are in Him. And this prizing and esteeming of Him, it does show itself farther in such effects as flow from it. First, in parting with anything for Him; love, it is a self-denying affection. Secondly, in zeal for Him, and maintaining and defending of Him upon all occasions. Love it is a vindictive affection, and is ready upon all occasions to take the part of the party beloved. Thirdly, this prizing of God as a testimony of our love to Him will show itself in a proportionable estimation both of ourselves and of every one else in reference to Him. Secondly, in a special longing and desire of soul after Him: love it is a desire of union. Thirdly, in special delight and complacency, and contentment in Him; where there is love, this is a great deal of satisfaction from the company and fellowship and society one of another (Psa_73:25). Seeing God’s children are thus described from their loving of God, we see what cause we all of ushave to make good this character in ourselves, and to be provoked to this heavenly affection. First, as to arguments for it take notice of these--First, goodness, that is one incentive to love; it is the ground of all that love which we bear tothe creature because we apprehend some special good and excellency in it. Secondly, beauty, that is another thing in the object of love. It must have some kind of attractiveness and enticing with it, now this is also in God. Thirdly, propinquity and nearness of relation, that also calls for love. It is so betwixt man and man, or at least should be so. Lastly, His love to us; love it begets love again (Psa_116:1; Psa_18:1-2). Now further, for the directions and helps to it, take notice of these--First, to beg it of God, there is none that can love God truly but such persons as He enables to do so. Secondly, get our hearts weaned from a loving and admiring of the world. Thirdly, labour to be like God, and to have His image stamped upon us; love, it is founded in likeness, there is somewhat suitable which draws the affection. And so now I have done with the first branch of the description of God’s children, and of such persons as have an interest in the privilege above mentioned, of all things working to their good, as taken from their Christian affection in these words, “To them that love God.” The second is from their effectual vocation, in these words, “To them that are the called according toHis purpose.” Wherein again we have two branches more. We begin with the first, their condition, such as are called--those who “are God’s children” are such persons as are effectually called, take notice of that. First, for the calling itself to show you what it is. Now this it may be briefly thus described and declared unto us: calling, it is a work of God’s Spirit, whereby, in the use of the means, He does effectually draw the elect from ignorance and unbelief, to true knowledge and faith in Christ, this is the calling which is here spoken of. There is a double calling which is mentioned in Scripture: the one is general in the publishing of the gospel; the other is special, which belongs only to the elect. And this latter is that which we have here in this text, which are “called according to His purpose.” First, as to the former, the parts whereof this special and peculiar calling does consist, they areagain twofold--First, God’s invitation. And secondly, man’s acceptation. The second thing considerable to this calling is (as the parts whereof it consists so) the terms from which and to which it does proceed. And these according to the language of Scripture are sin and grace: from that miserable and wretched condition in which all men are by nature to the happy estate and condition of the children of God (Act_26:18). The consideration of this point is thus far useful to us, as it serves to set forth the excellency and all-sufficiency of the grace of God in conversion. And so as an argument of greater power, so also of greater favour and goodness in God towards us. The second is the person calling, and that is God Himself; it is He to whom this work does properly and principally belong. “No man cometh unto Me,” says Christ,” except the Father which hath sent Me draw him” (Joh_6:44; so Act_2:39). This it serves, first of all to inform us, that religion is not mere imagination, or a business of man’s devising. No, but that it is such as God Himself has invited and called us to. It is also very comfortable as to the perfection and consummation of grace in us, “that He who hath begun a good work in us will perfect it,” etc., as it is in Php_1:6. Lastly, seeing it is God that calls us, we should therefore be careful to lead a godly and holy life and conversation, answerable to the nature of Him who hath thus called us. The third is the manner, and means, and time of calling, both how and when it is performed. First, for the manner how, or the means by which, this is in an ordinary course by the preaching and publishing of the gospel (Rom_10:17). Therefore this teaches us accordingly to honour this ordinance of God and to set highly by it. Another thing considerable as to this calling is the time and season of it when it is that men are made partakers of this blessing; now for this we find it to be a thing unlimited and undetermined, there is no set or appointed time for it, but some are called at one time, and some are called at another, as it pleases God in His providence to dispose it. Beloved, it is a dangerous thing to neglect the present seasons of grace and effectual vocation, because if we do so we know not whether we may ever enjoy them again. The fourth and last thing here considerable is the persons who are the subjects of this call. Therefore let none either engross this mercy or despair of it. Let none engross it to themselves as if it belonged to none but unto them; nor let none despair of it for themselves as if it did not belong to them at all. Those who are themselves effectually called they will have a high esteem and account both of their calling itself, as also of all other persons who are partakers of the same calling with them. The second is the ground of this condition, as also of the privilege annexed unto it, and that is the purpose and good pleasure and decree of God “according to His purpose.” First, this calling here spoken of it is absolute and independent. It is according to God’s purpose, not according to our desert, thus 2Ti_1:9. This must needs be so; because we see by plain experience that those who might be thought most of all to deserve it are many times excluded from it, whilst others are taken in. The publicans and harlots went into the kingdom of heaven before the Pharisees (Mat_21:31). Therefore let us from hence learn to abhor all doctrine of merit. Let us give God the whole glory of all. Our calling is absolute. Secondly, it is also unchangeable as the purpose itself, from whence it proceeds; the gifts and calling of God are without repentance. Lastly, we see here the ground of the universal happiness of God’s children, and in particular the certainty of the privilege above mentioned of “all things working to their good.” (Thomas Horton, D.D.)
All things work together for good
1. With what ease the writers of the Bible give expression to the mightiest and most astonishing statements! Not, however, because the apparent impossibilities--which stand in the very teeth of their verification--are either ignored or overlooked. “The sufferings of this present time”; “the subjection of the creature to the bondage of corruption”; “the groaning and travailing in pain of the whole creation”; the anguish of man’s inner and deeper experience; are all painfully vivid to the apostle’s eye. Nevertheless, in the midst of “tribulation, distress, persecution, famine, nakedness, peril, and sword,” he is bold to assert, “We know that all things work together for good to them that love God.”
2. Who of us can join in this language in the face of the world’s sin and woe? Some there may be who are able contentedly to meet the dark mysteries of Providence with “whatever is best”--a conviction, perhaps, that grew up out of the reverent trust and experience of their childhood. But this is seldom left undisturbed; and, once disturbed, we may regain confidence; but it will be as different from our early confidence as Joseph’s, when he stood before his brethren in Egypt, was different from that he enjoyed when he wore his coat of many colours.
3. This certitude of theapostle was the rational conviction, confirmed by an ample experience, established by a faith in the Christian verities, and made immovable by the visions of a heart disciplined by trial, and purified by affliction? And this is a certitude open tous all, if we seek it. Let us contemplate the source of its light, that our reason be not confounded at the confidence of our heart.
I. All things are at work, and subject to constant change. Our hedges and fields retain not their beauty, and our summer’s light and heat decline. The very earth grows old, and the heavens are not what they were. And among the sons of men there is no one abiding. And what are the records of history but the chronicle of the successive ages of the world’s experience. And within the little sphere of our own existence, incessant change allows no rest to either thought, affection, or will. And what an air of sadness all this gives to our life! It begets our earliest sorrows. And, as years wear on, a feeling of insecurity steals over us which denies us peace. But the heart refuses life without hope, and this ceaseless change arouses the mind to the discovery of some other ground of confidence. And our text speaks of this restless action, not only as a constant working, but as a working together. Let us see what difference this makes.
II. All things work together. The addition of this one word alters everything. It introduces design where all seemed aimless; order where all seemed chaos. For instance, winter is seen to have a necessary place and work in relation to summer; night to day; deserts to fruitful fields; the mountains to the valleys. In short, the earth is one, and made up of contradictory elements. The year is one, and requires all the seasons. The day is one, and composed of morning, noon, and evening. In like manner, the course of history is made up of all the forms of human life and every variety of experience, so that conflicting events, and the most incongruous elements, are made to work together in subordination to the one purpose. And so with the little circle of our personal experience. And these three--nature, history, and individual experience--are one. They are but spheres of co-operative agencies carrying out the one purpose which runs through all ages.
III. To what purpose, to what end do all things work together? “For good.” This is a necessary deduction. If all things “work together,” then good must be the result. Evil elements cannot be combined; they are antagonistic toeach other. When wicked men combine, it is found necessary to set up the principles of goodness. There must be “honesty among thieves,” truth among liars, or their devices have no chance. The principles recognised among them as necessary for their co-operation are antagonistic to the ends for which they combine. The light by which they go astray is light from heaven. And it is the power of this admitted but opposed light which explodes every plot and makes it simply impossible for a course of combined wickedness to perpetuate itself. But the working together of all things implies nothing less than the presence of infinite goodness, in the very elements of things as well as in their embodied purpose; wisdom, which, as the eye of goodness, sees the end from the beginning and knows how to reach it; and power, the moral energy of both goodness and wisdom, which subordinates everything to the one purpose. This preordained purpose will only be fully revealed in the end; in the way there will be much of human arbitrariness, which will tend tohide it. The way, however, of goodness carries its security, for the attainment of its end, in its own moral power. This co-operation of all things for God’s purpose is a Divine chemistry. For as in a mixture of chemical elements, while the process of combination is going on, you may be utterly at a loss to know what the result will be, until, the last element being added, it is made manifest; so is it with the providence of God. Let us habituate ourselves, however, to regard providence as carried on by the personal power of God’s presence, a power, therefore, of quickening as well as of combining elements; of intensifying as well as of moderating their action; a power of new beginnings as well as of terminating forces and agencies long in exercise. It is what, and more than what, the will of man is to his whole body as well as to every separate part. God is not an exhausted Deity, neither is He under bondage to the forces which He has conferred upon His creatures. With Him there ever remains an infinite reserve of ways and means by which to “do according to His will.”
IV. But, if all things work together for good, then also for the best. God’s mind can only purpose the best in relation tothe creature concerned. And to reach His end, He has but one way, and that is the best. That one absolutely perfect, highest, and best end is seen in His only-begotten Son, who is at once Son of man and Son of God; “of whom, through whom, and to whom, are all things,” and for whose central glory man’s redemption was purposed from eternity, but reserved for accomplishment till, “the fulness of time,” that He might “gather up all things in One,” and in that One for ever unite His glory and our salvation.
V. But for whom will this co-operation of all things work out its highest good? “For those who love God,” The highest good can only be received by rightly directed affections. As it proceeds from the love of the Creator, it can only be received by the love of the creature. For, just as a piece of mechanism, cunningly devised to weave a pattern of marvellous beauty, may require a thread of a given quality and texture to receive its design, so the highest purpose of the Divine love, to be wrought out by the co-operation of all things, can only be taken up by, and embodied in, the affections of His children. For, as His purpose is spiritual, it requires spiritual embodiment; as it is holy, it requires holiness; as it is free, it requires to be chosen; asit is merciful, it requires vessels of mercy; as it is personal, it requires personality; as it is social, it requires a society of individuals; as it is not only from, but of God, it requires godliness; and, as it is an all-embracing unity--a rich, full, and lasting oneness of Being--to which God freely gives Himself, it requires in those who partake of it the exercise of the love. (W. Pulsford, D.D.)
All things working together for good
I.“all things.” For there is a sense in which a human being is related to everything. He is related supremely to God, and by that relationship he touches the whole universe. But, probably, the “all things” here meant are those which more nearly and constantly affect men. Now there is a very great difference in the number, variety, and importance of these things in different individual cases. “All things” that can enter into an infant’s little life are few and simple compared with those of a man. The affairs of a savage are few compared with those of a civilised man.
II. “All things work.” “All things are full of labour.” The ceaseless movement of all things, from stars to atoms, would, if we could really see it all, be perfectly appalling. On the stillest day, and in the most sequestered scene, streams of life are rushing on through their courses. Not only the earth, the waters, the air, but the very rocks arealive. What is thus true in nature is just as true in human life; not only when man’s thought is busy about them, and his own hand upon them, but often almost as much when the man rests and sleeps. We speak of busy time. It is not time that is busy. ‘Tis men who live, and move, and have being. ‘Tis “things” that “work.” Thought, and impulse, and act, and habit, and plan, and purpose--these are the great working powers. They all work: and always. We divide life into active and passive, into busy and quiet. But things are working as rapidly, and to effects as certain in the one time as the other. Things are troubled and perplexed at night: you can make nothing of them. You go to sleep, and in the morning they are clearer. It is just the same as if you had been thinking of them, and unravelling them all the night. They have been “working” while you have been sleeping. The same kind of process takes place through a series of days sometimes. Gradually a dark prospect clears, or a bright one darkens. The crooked becomes straight, or the straight becomes crooked. Nor can you tell any sufficient reason for the change.
III. “All things work together.” That explains the changes that take place, and the progress that is sometimes made very quickly. You have seen horses pulling a heavy load up a hill, and suddenly brought to a stand, and then moving on again, simply by the addition of an animal to the team. So a man is overmatched sometimes by the weight and pressure of the things he has to do, when--a new circumstance, a new “thing” is born, and as it were instantly yokes itself into harness with the rest, and the object is attained. But the working together of things is yet more than this. In some chemical experiments it happens that each separate substance becomes something else, and all a compound--a new thing, which has mysteriously composed itself out of the whole. The bosom of Providence is the great moral crucible in which things work together. The innumerable things that mingle in that crucible, if taken separately, would be seen working to diverse results; but the one master-influence now rules the whole process, and so combines the specific elements as to perpetuate and increase its own sway. “All things work together,” not in an aimless and capricious manner, as though a stream should one day flow seawards, and the next back towards its fountain, but in one volume, along one channel, in one direction, towards one end. This gives life an awful character. The sum of the influences tend to good, or to evil. Life in some instances may seem an equipoise, but it is not. Only a practised eye can tell which way a sluggish stream in a meadow is flowing, yet no one who has seen the stream enter the meadow, or leave it, can doubt that it is in motion there. Not for long does any human life flow as through meadow land.
IV. Now, the greatest question is this, “Of what character is the supreme influence of all the things that work together in my life?” The question is not difficult to answer, if only the right method be taken. Must, then, a man analyse, weigh, and describe all the “things” which hake for him the one grand life-influence! Must he search the bosom of Providence? How utterly vain were the effort! But, happily, there is no need to make it. The true test is far simpler and easier. It is this, Is there love to God? All things work together for good to them that love God. The question is not, “Am I strong enough to vanquish the forces of life?” because no man will ever be. To all there is at last the grand defeat. Nor is it, “Am I wise and politic enough to foresee and prepare?” because every man is overmatched, at one time or other, bier, of course, “Am I good enough to change everything into good?”--for, still, alas! when He who alone is good looks down, there is but the old sad case, that “none doeth good.” But the question is this and none other, “Do I love God, whose whole delight is to overcome evil with good?” What, or rather whom we love, and how much, will tell far more regarding our real character than anything else; will, therefore, also tell what moral position we occupy in relation to all outward things. If we love God, “all things work together for our good.” Quite clearly, then, the one grand solicitude with us should be the cultivation of this Divine affection of love to God. If this be in perpetual action, how need we give place and time and thought to other cares? All is well. Those working “things,” the strength and pressure of which we never could resist, the mystery of which we never could fathom--let them work together and enter into all possible combinations, they can produce nothing but good to us. Does the storm blow? Love Him who “maketh the storm a calm,” and who, in storm and calm alike, will keep you safely within the sure haven of His care. Is it night? Love Him to whom “the darkness and the light are both alike,” but who, knowing well that they are not alike to us, has promised that weeping and night shall pass away together, and that joy shall come in the morning. Are you in pain? Love Him who, although He is “the ever-blessed God,” suffered once for us, and still has the touch of all our pain on the nerve of His own infinite sympathy, and who writes over the portals of the happy gates, “There shall be no more pain.” Are you poor? Love Him who, to sanctify poverty, was born among the beasts, lived with the poor. Can you go up and stand beside Him, and complain that He has left you poor?(A. Raleigh, D.D.)
All things working for good
I.The believer’s character.
1. Love to God is his grand distinctive feature. The creeds of Christians may differ in minor shades, their ecclesiastical relations may vary--yet in this one particular there is an essential unity. They love one God and Father; and this truth--like those sundered rays of light returning to the sun, approximate to each other--forms the great assimilating principle by which all harmonise. The regeneration through which they have passed has effected this great change. Once they were at enmity with God. But now they love Him.
(1) As revealed in Christ. Who, as he has realised the preciousness of the Saviour, has not felt the kindling of a fervent love to Him who, when He had no greater gift, commended His love to us by the gift of His dear Son?
(2) In His paternal character. The Spirit of adoption takes captive their hearts, and they love God with a child’s fervent, adoring, confiding affection.
(3) For all His conduct, for the wisdom, faithfulness, holiness of His procedure--for what He withholds as for what He grants. Of the source of this feeling let us not lose sight, “We love Him because He first loved us.”
2. “Who are the called according to His purpose” (Rom_1:6-7). What a glorious vocation is this! To have heard the Holy Spirit’s voice, to have felt the Saviour’s love, to have listened to a Father’s persuasive assurance, called to be God’s holy ones--sons; this were a vocation worthy indeed of God, and demanding in return our supremest, deepest affection! The principle upon which this call proceeds is said to be, “according to His purpose.” It excludes all idea of merit on the part of the called (2Ti_1:9). Has this call reached you? Ministers, the gospel, providences, conscience have called you, but has the Spirit called you with an inward and effectual vocation from death to life, from sin to holiness, from the world to Christ, from self to God?
II. The privilege which appertains to this character.
1. “All things” under the righteous government of God must necessarily be a working out of good. “Thou art good, and doest good.” In Him there is no evil, and consequently nothing can proceed from Him that tendeth to evil. The passage supposes something antagonistic to the well-being of the believer in God’s conduct at times. And yet, to no single truth does the Church bear a stronger testimony than to this, that the darkest epochs of her history have ever been those from which her brightest lustre has arisen. But let us pass to individuals. Shall we take the most painful circumstances in the history of the child of God? The Word declares that these circumstances are all conspiring, and all working together, for his good. Take tribulation as the starting-point (Rom_5:3-5). The Bible is rich in illustrations of this. Take, e.g.the cases of Jacob (Gen_42:36), and Joseph (Gen_50:20).
2. Observe the unity of operation. They “work together.” Seldom does affliction come alone. Storm rises upon storm, cloud on cloud. Trace the wisdom and love of God in ordaining your path to heaven through “much tribulation.” Single, the good they are charged to convey were but partially accomplished. It is the compounding of the ingredients in the recipe that constitutes its sanative power. Extract any one ingredient, and you impair the others and destroy the whole. It is the combination of sound, the harmony of many, and often discordant notes, that constitute music. Oh, how imperfectly are we aware of a plurality of trial, to wake from our lips the sweetest anthem of thanksgiving to God! Thus it is that the most deeply tried believers are the most skilful and the most melodious choristers in God’s Church. They sing the sweetest on earth, and they sing the loudest in heaven, who are passing through, and who have come out of “great tribulation.”
3. It is a present working. It says not that all things have worked or shall work, though this is certain. But it says that all things do now work together for good. The operation may be as invisible and noiseless as the leaven fomenting in the meal, and yet not less certain and effectual. And whether the good be immediate or remote, it matters little; sooner or later it will accomplish its benign and heaven-sent mission.
4. Its certainty. We know it, because God has said it, because others have testified to it, best of all, because we have experienced it ourselves. The shape it may assume, the end to which it may be subservient, we cannot tell. God’s glory is secured by it, and that end accomplished, we are sure it must be good. Will it not be a good, if your present adversity results in the dethronement of some worshipped idol--in the endearing of Christ to your soul--in the closer conformity of your mind to God’s image--in the purification of your heart--in your more thorough meetness for heaven? (O. Winslow, D.D.)
All things working for good
All things, whether in nature, providence, or grace, work together for good to God’s people.
I. The persons.
1. Those who love God. By those who hate God, even blessings are turned into a curse.
2. “Who are the called according to His purpose.”
II. The object.
1. To purify from sin (Mal_3:3).
2. To promote growth in grace.
3. To prepare for heaven.
III. The means.
1. Afflictions.
2. Chastisements (Heb_12:6). Job was chastised in love and elevated in character to a height he had never otherwise attained.
3. Persecutions. These drive the soul nearer to God. They show who are the genuine professors. Joseph was persecuted, but great good was accomplished thereby (Gen_50:20).
4. Special providences. These are the turning-points in our lives. How wonderful that I am here rather than elsewhere! There is all the world to choose from; and yet Peoria is my home both by invitation and selection. Paul, on his journey from Iconium to Troas, was minded to labour in the regions of Bithynia, but “the Spirit suffered” him not, for He had other work for him to do in the greater centres of the world’s civilisation (Act_16:7).
IV. The time.
1. This is present. God’s children do not have to wait for the blessing. Loving God, all things are received from His hand as means to an end; and enjoying His love, afflictions are tempered, and blessings are not misapplied. Many misquote this text and read it in the future, as if it were only “will work together. “
2. The future (2Co_4:17).
V. Encouragements.
1. To courage (Heb_12:13).
2. To faith (2Co_4:18).
3. To hope (Heb_6:18-20).
4. To love (Rom_8:35-39).
It is the love of God (both His love to us and our love to Him) that changes all things, whether good or untoward, into blessings. Oh, the bountiful alchemy of love! (Homiletic Review.)
All things working together for good
I. The fact, “We know,” etc. Note--
1. The good determined: being “conformed to the image of God’s Son.” Each believing man is as a block of marble, hewn out of the great quarry of unregenerated humanity, and appointed to be dressed and formed according to the Divine ideal. The image of the living Christ, as portrayed in the holy Gospels, supplies the model. And the work to be accomplished is that of breaking off unshapely angles, polishing down all rough projections, chiselling out the life-like features, and cleansing away all obscuring dust, till the human subject, “changed into the same image, from glory to glory,” stands out at last, a living likeness of the living Lord. No doubt the final result will be blessedness, lordship, and glory. But the work which has now to be effected is that of securing in us a likeness to the Lord. In theexternal manifestations of our life we must be brought to be like Jesus, who went about doing good; and therefore are we said to be the “workmanship” of God (Eph_2:10). But the work of new creation penetrates below the surface, and enters into the very spirit and life of the man (Eph_4:22-24).
2. The workers employed by the Divine Artist. “All things,” i.e., all the influences of present lot; all the influences of--
(1) The objective creation.
(2) The perpetually changing events of Providence, both prosperous and adverse, whether as specially affecting only the individual, or also the family, the Church, the nation, or the world.
(3) Which proceed from good and from wicked men.
(4) The invisible world, which come streaming down from glorified saints, angelic hosts, and from the ever-blessed God.
(5) The world beneath. There is nothing neutral in the mighty process; and nothing but whose influence, blended with all others, is made to contribute something towards the accomplishment of the predestinated result.
3. On whose behalf the “good” is being wrought. Those only who “love God, who are thecalled according to His purpose”; namely, to justify, sanctify, and glorify all them who believe in Christ. For the called ones are those who have adopted the Christian vocation as their own, and have therefore become not only called, but also chosen and faithful. For them the call has become effectual. They have fallen into the line of the Divine purpose, and are therefore being helped along that line by all these harmonised converging forces. The action of the external forces themselves would never produce the desired result. Their influence upon others does but serve to make moral scars and deformity. Just as the deadly nightshade concocts its poison from the very same soil and atmosphere from which the wheat-plant provides us bread, and other plants our honey.
4. The ultimately resulting good is the consequent, not of any single influence, but of all the influences together. This does not, indeed, denote that they work either simultaneously or in perfect and understood agreement amongst themselves. They are oftentimes all unconscious of the service which they render. First one and then another comes nearand does the work for which he is specially adapted. Or perchance a whole host of the workers are busily engaged at once, so as to become simultaneous helpers. So, too, it is in other departments of God’s works. How many and complicated the forces and influences which must contribute to the growth and perfection of the plant or animal! And how innumerable and varied those by which the infant is developed to manhood! And yet every one produces some lasting impression, and supplies its contribution, with all the others, towards the final product. And thus it is in the formation of Christian character.
II. The ground of the fact, and of our knowledge of it. “For (i.e., because that)
whom He did foreknow,” etc.. Observe--
1. That God Himself predestinated this result; namely, that those who were foreknown as believing the gospel, and as becoming obedient to its call, should he conformed to the image of His Son.
2. That He who predetermined this result has also provided the means for its accomplishment.
3. That which He can He will do to bring the pre-ordained result to its consummation. It is not only that the “purpose” is “His own,” formed “according to His own good pleasure,” and “given us in Christ Jesus before the world began” (Eph_1:9-10; Eph_3:8-12; 2Ti_1:9); and therefore a thing never to be abandoned; but one, in respect to the working out of which He has given the strongest assurance. For its accomplishment “He spared not His own Son,” etc. Nay; in and with Christ, those “all things” have been already given (1Co_3:21-23). And, therefore, the apostle, projecting himself forward to the time when the great work of redeeming love shall have been completed, and giving that which is its history in every individual case, affirms that “whom He
