Probably the most common error made by those who assert their limited view of Romans 8:28 is the failure to take notice of one simple word in the passage: together. A popular tactic used by Hardshell elders in defense of their proposition is to isolate some single event or tragedy and then boldly claim that no good could come from such things. Therefore, a limitation must be placed on the text. It is most unfortunate that such a faulty application of the passage meets with such success among the people, causing them to renounce the glorious truth that the passage was meant to convey. It makes the most simple error in presuming that the text speaks of good coming as a result of things as they work independently from each other, and not rather in union. But as Spurgeon rightly said (emphasis mine):
"'All things work together for good:' that is to say, none of them work separately. I remember an old divine using a very pithy and homely metaphor, which I shall borrow to-day. Said he, 'All things work together for good; but perhaps, any one of those 'all things' might destroy us if taken alone. The physician," says he, "prescribes medicine; you go to the chemist, and he makes it up; there is something taken from this drawer, something from that phial, something from that shelf: any one of those ingredients, it is very possible, would be a deadly poison, and kill you outright, if you should take it separately, but he puts one into the mortar, and then another, and then another, and when he has worked them all up with his pestle, and has made a compound, he gives them all to you as a whole, and together they work for your good, but any one of the ingredients might either have operated fatally, or in a manner detrimental to your health." Learn, then, that it is wrong to ask, concerning any particular act of providence; is this for my good? Remember, it is not the one thing alone that is for your good; it is the one thing put with another thing, and that with a third, and that with a fourth, and all these mixed together, that work for your good. Your being sick very probably might not be for your good only God has something to follow your sickness, some blessed deliverance to follow your poverty, and he knows that when he has mixed the different experiences of your life together, they shall produce good for your soul and eternal good for your spirit. We know right well that there are many things that happen to us in our lives that would be the ruin of us if we were always to continue in the same condition. Too much joy would intoxicate us, too much misery would drive us to despair: but the joy and the misery, the battle and the victory, the storm and the calm, all these compounded make that sacred elixir whereby God maketh all his people perfect through suffering, and leadeth them to ultimate happiness. ‘All things work together for good.’” (The True Christian’s Blessedness, 1857)
It must be understood that the word together implies that two or more things must be involved. It would be most foolish of me to state, for example, that "I went together to church". You would naturally respond, "Together with who?". After all, the thought must be completed, correct? If I go together to church, there must be someone with whom I go! Otherwise, what I stated is illogical. Yet this is the exact same error which many of my Conditionalist friends make when addressing Romans 8:28. An individual event, such as the death of an infant, is presented, and then the question is asked, "How can that work together for good?" Such an analysis makes the simple mistake of assuming that that which is singular works together.
The denial that all things work together for good by failing to see how a single event leads to good in and of itself is therefore faulty, as this is not what the text is teaching. To any particular case brought up by our innovators, we would rightly reply with...
Work together with what? Complete the thought, and then perhaps I could attempt to answer the question!
To speak of a single event "working together" is nonsensical. It must be coupled with an additional component in order to even be considered a rational thought. It is not logical to speak of something working together for good until it is yoked with something else. Only then can the term together be given a reason for its occurrence.
Reader, please notice in some of the below quotations this distinction being made. Things by themselves may seem to be harmful, but they work together for our good!
"On last Sunday (December 24th) we preached the first discourse we had been able to preach for seventy days—or ten weeks. The greater part of that time we were in extreme sufferings, and often excruciating torture. During the greater part of our ministerial life it has been our lot to suffer. None but the God of heaven knows, or ever will know, how much bodily pain we have endured, even when we were preaching to the people the unsearchable riches of Christ.
Often, too, have we felt to be 'pressed out of measure, above strength, so that we despaired even of life.' But God has had mercy, and still sustained us, even in the furnace; and were it not that we know that the Lord has said, 'His fire is in Zion and his furnace in Jerusalem,' we should long since have despaired of being a citizen of that holy city. But when we know that the Lord doth 'sit as a refiner and purifier of silver, and He shall purify the sons of Levi (or the spiritual priesthood), and purge them as gold and silver, that they may offer an offering unto the Lord in righteousness,' there is hope still that these afflictions are in the end to work for our good and for God’s glory." (William M. Mitchell, The Gospel Messenger vol. 4 no. 2, Feb. 1882)
"At Jacksonville, Fla., a serious matter occurred with me. While changing cars I was robbed of every cent of money I had with me, amounting to between fifty five and sixty dollars. I never missed the money until the pickpockets who robbed me were all out of the way. There I was, among strangers, without a cent of money. For awhile I was so bewildered, so surprised and confused in mind that I did not know what to do.
I made my loss known to Captain Mahoney, the conductor I came with, and addressing him and a number of others standing near him I told them who I was, and what I was doing, and then asked if there was one in that crowd who would trust me, stranger as I was to them, and lend me enough money to get to Folkstone, Ga., the nearest point to my next appointments, promising at the same time to return the amount loaned as soon as I was in funds again, and in reach of a money order post office. Captain Mahoney promptly replied, 'I'll trust you,' and handed me three dollars.
Thus I was helped along, and I am now near Blackshear, Ga., filling my appointments as arranged for me. I can now, and expect on to morrow, to pay back the money loaned by the kind conductor; the Lord bless him. What made my situation more trying, I had no funds at home to draw on, and ten or fifteen dollars of the amount lost belonged to brethren who had given it to me to send for papers, &c. I will make it all good; I consider the loss mine, not theirs. As soon as I can on this tour I will make it good.
Though I am sorely tried and matters are gloomy with me now, my hope and trust is in the Lord. He is my help, and I hope to realize all that befalls me while trying to do what I feel and believe he has given me to do, will work together for my good and make me more useful as the servant of his people." (J.H. Purefoy, The Gospel Messenger vol. 10 no. 5, May 1888)
"So when the poor tempest tossed child of God has to meet with sore conflicts of this life, being tempted, persecuted and afflicted, he can only hope in the grace of God for the glorious resurrection of the dead. Yes, dear child of God, tribulations are necessary even if they seem hard to endure, yet they work a great good; for they work patience, the sweet fruit of the Spirit, that is so needful; for, said the apostle, 'ye have need of patience, that when ye have done the will of God ye may receive the promise.' 'And this is the promise he hath given to us, even eternal life, and this life is in his Son.' And in possessing that sweet fruit of the Spirit, patience, we are prepared to learn of him (Jesus). We experience more of the tender mercies of God, and learn to trust less in the flesh and more in him who said, 'my grace is sufficient.'" (Lewis H. Stuckey, "Hope", The Gospel Messenger vol. 10 no. 8, Aug. 1888)
"As we look back over our past lives, we may not be able to see how it is that God has directed our course. His influences may have been imperceptible to us, yet we know that he in some way directed us. Our prosperity, if we have it, is a matter calling for gratitude and if we have adversity, even this we must know in some way is for our good, if we love the Lord. 'All things work together for good to them that love God.' Rom., viii, 28" (James H. Oliphant, Regeneration, Or the Doctrine of the Quickening ch. 10, 1888)
"And let us not count it strange when those fiery trials come upon us, for it certainly is no more than what is coming at this present time among the dear children of God, and I am persuaded it will work together for good to them who love God, who are the called according to his purpose and will." (Henry D. Johnson, Old Baptist Banner vol. 2 no. 6, Oct. 1839)
"The growing of the gourd over the head of Jonah shows how good and merciful the Lord was to him in his afflicted and angry condition, and is a standing testimony of his faithfulness to his promises made to his children, that he will not forget or forsake them in any circumstance. God designed to try Jonah by the Gourd, in like manner as he often tries his children, to see if their blessings are received with gratitude, and whether they will be humbled by their undeserved favors or not (not but what God knows what the result will be,) to prove to them something special, as in this case to prove to Jonah more fully the folly of his hasty and unjustifiable conclusions, and the turpitude of his unsanctified nature.
The Gourd was smitten and withered as a just rebuke to Jonah for his ingratitude and fretfulness at the mercy of God in sparing Ninevah on her repentance, and by this circumstance is proven, not only to Jonah, but to the world, the justice as well as the mercy of God in sparing this great city. The circumstances of this case prove conclusively to all Christians that it is not their privilege to conjecture what may be the result of obeying divine commands, and that they should not murmur if the result should not be to their expectations or desires, but be not only resigned to the divine hand but truly thankful that all things are under the rightful control of infinite wisdom, and that whatever may be the result all shall be for the glory of God and for the good of his children." (James W. Walker, "Jonah’s Gourd", The Southern Baptist Messenger vol. 3 no. 15, Aug. 1853)
"Then, reader, why blame the Old Order of Baptists for preaching the final perseverance of those called of God? Of those 'other sheep' brought by the Lord? I ask, were all things working together for their good? Or were any of these things working together for their ruin? Now if all things good and bad, agreeable and disagreeable, grievous and pleasant were all under the care of the Great Shepherd working together for their good, by what means could they apostatize? Just, Christian reader, as all things are strangely working together for your good, in the same mysterious manner, in which they did for the Romans!" (John Watson, "Bible Signs of the Lord’s People", The Old Baptist Test Section XII, 1867)
"Then one of the strongest marks of regeneration is true humility, which is opposed to pride and arrogance, and this humility is a fruit of our Father's rod. Then we should be thankful that the rod is in his own hands, who always uses it with much mercy and for our profit, causing the peaceable fruits of righteousness to flow from its correction. Then let it be outward affliction or inward grief, it shall all work together for the good of every regenerated soul. For God’s grace is sufficient for them, and their strength is made perfect in weakness." (L.L. Walden, The Messenger of Peace, 1877)
"But, if in his inquiries and considering, he cannot understand why it is that he is afflicted; cannot trace it back as a chastisement for his misconduct in any way, then he is brought to submit to a wise dispensation of God's providence towards him, for some good purpose known unto the Lord. So, whether, in his feelings, the Christian decides that his affliction or trial is a chastisement, or not, he is brought to be resigned to it in a great measure; is, at least, brought to patiently endure it without murmuring against God, or charging God foolishly." (Thomas J. Bazemore, Ruth the Moabitess, 1881)
"The children of God are an afflicted and poor people, but their trust is in Israel's God; he will never leave nor forsake them, though an host should encamp against them. My mind is often dark, sometimes I walk in darkness and have no light, but, Why should I complain? God maketh darkness as well as light, and both are alike unto him. Yet are they safe.—Safe even when they walk in darkness, their every trial is for their good, all things work together for good to them that love God, and are the called according to his purpose.
God has given unto us exceeding great and precious promises, yet we are prone to think that all things are against us, when in reality they are all for us. Trials are good for us, and we have reason to be thankful that we are not without them, 'For what son is he whom the father chasteneth not?' 'If ye endure chastening, God dealeth with you as with sons.' 'But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.' Heb. xii.8. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing had happened unto you. But rejoice inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad with everlasting joy. 1 Pet. iv. 12, 13.
The above with many other portions of Scripture, assure us that the Lord's children are chastised, and tried, yet it is hard at times for us to draw comfort from our trials; they rather look to us as a mark of God’s displeasure, but when the glass seems more clear then we can rejoice, and glory in tribulation, knowing that tribulation worketh patience, &c." (Phildander Hartwell, The Southern Baptist Messenger vol. 7 no. 4, 1857)
"He may suffer us to get into doubts and fears, and wars, pestilence, and temptation may seem to surround us so that at times we feel as though we were sinking in despair, but at other times, hope springs up and seems to say, 'O, ye of little faith!' Then it is I think these trials are for our good, and to teach us most forcibly that our whole dependence is in God, and him alone." (Thomas S. Whitely, The Southern Baptist Messenger vol. 7 no. 3, 1857)
"Many events, such as trials and afflictions, may not be, in themselves, good things. Many prosperous steps of man may not, in themselves, seem to have any seeds of disease, nor any latent sorrows. Jacob saw no good in his supposed bereavements and the grievous famine; nor was there, seemingly, any token of want in the seven plenteous years in Egypt; yet how one is framed for the other, and the super abundance of one is swallowed up by thirst of the other. One is set over against the other and nothing is left.
Human life is an illustration of God’s abounding goodness and man's hunger that feeds on it, of prosperity followed by adversity. Often, if one has all that heart could wish, he is denied the appetite or power of enjoyment; if one has the sharp appetite, he has not so much to try it on. So man is hedged and fenced by metes and bounds. Yet this is right and good. In christian experience there is so much of sorrow where we had expected joy, and so much of joy where we had expected sorrow, that we know not which to choose, and could not do well without either: one involves the other.
Afflictions are in themselves grievous, yet under the rod we are chastened into the sweetest humility, and the best fruit bearing, and ourselves eat of the fruit: 'it was good for me to be afflicted,' &c. Prosperity is joyous and exhilarating in its nature, and its tendency is to exaltation, hence the need of the thorn, lest we be exalted above measure. Both, then, are needful in their time, season, and place.
Throughout the whole journey of life, or in the entire history of the church, there is equally as much wisdom as power shown in sustaining the entire chain of events, foreknown and purposed by Him who works all things according to the counsel of his own will; so that each and every event, whether good or evil in its isolated, individual nature and bearing, is needful, and all, put together, work for good to them who love God and are the called according to his purpose. They work together, not separately: '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.'" (P.D. Gold, "Working Together", Zion’s Landmark vol. 9 no. 13, 1876)
"And God is omnipresent, omniscient, eternal, all wise and all powerful, and that His will is His purpose, and His purpose is His will, inseparably the same, and that he works all things after the counsel of His own will, His purpose is as unchangeable and immutable as God Himself. Therefore the redemption of the children of God stands complete in the person of Christ. Now it is that they are called with an holy calling to the knowledge of the same. And Christ being exalted a Prince and a Saviour, seated at the right hand of the Father, ever making intercession for the saints according to the will of the Father.
Therefore, brethren, it is said that all things work together for good to them who love God. Though temptations may assail us, afflictions seem severe, and misfortunes bereave us, we should not be of a murmuring disposition, but we should look out from ourselves, even to God, and wait patiently on Him who works all things for our good. Brethren we have every cause to rejoice, and not one to complain. And if we are the happy recipients of God’s grace, will He forsake us after He has done so much for us? No, He has said that He will not leave us in the sixth trouble, nor forsake us in the seventh." (1859 Circular Letter of the Springfield Association)
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