July 25

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.—Romans 8:28.

HERE the apostle seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; and those, that, the whole creation groaneth; and the saying, that we are saved by hope; and the phrase, we with patience wait for; and that, that we know not what we should pray for as we ought; are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one's self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so: still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he besought the Lord thrice to be freed from hazards, when once he heard him say, My grace is sufficient for thee, for my Power is perfected in weakness, was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For I glory, he says, in persecutions, in insults, in necessities. And this was his reason for saying, For we know not what we should pray for as we ought. And he exhorted all to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard to-day, putting forward a reason strong enough to reclaim them. For he says, we know that all things work together for good to them that love God. Now when he speaks of all things, he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or any thing else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of his unspeakable power, his making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us.

And so he does not say, that them that love God, no grievance approacheth, but, that it even works together for good, that is to say, that he useth the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is what he did even with the furnace at Babylon. For he did not either prevent its approach, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder; and with the apostles, too, he wrought other like wonders continually. For if men who have learnt to be philosophic can see the things of nature to the opposite of their intention, and appear even when living in poverty, in easier circumstances than the rich, and shine through disgrace; much more will God work for those that love him both these and also greater things by far. For one needs only one thing, a genuine love of him, and all things follow that. As, then, things seemingly harmful do good to these, so do even things profitable harm those who love him not. For instance, the exhibition of miracles and rightness of doctrine only injured the Jews, as did the wisdom in his teaching; and for the former they called him a possessed person, for the other, one that would be equal to God: and because of the miracles, they went about to kill him. But the crucified thief, when nailed to the cross, and reviled, and suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good.

After mentioning, then, this great blessing, one which far exceeds man's nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, To them who are called according to his purpose. Now consider, he means, from the calling, for instance, what I have just said. Why then did he not from the first call all? or why not Paul himself as soon as the rest? This case, then, where the deferring seemed harmful, was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe every thing to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called, too, that works the salvation. For the calling was not forced upon them, nor compulsory. All, then, were called, but all did not obey the call.

"The head that God breaks with affliction's stroke, Oft, like the flower when stricken by the storm, Rises from earth more steadfastly to turn Itself to heaven, whither as a guide, Kindly though stern, Affliction still is leading, Even to the home of endless joy and peace. Here, on the borders of that better land, Shall Pain's sharp ministry for ever cease. Then shall we bless Thee safely landed there, And know above how good thy teachings were. Then feel thy keenest strokes to us in love were given, The hearts most crushed on earth shall most rejoice in heaven."