There are many verses in the Bible that may be considered favourites. One among those many would certainly be 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." As a long-time member of the Primitive Baptists, I have heard this verse referred to a countless number of times. I have heard sermons about it, I have read articles about it, and I have heard numerous discussions about this verse. This passage, as well as all of the other Scriptures, will never be exhausted.
I believe that there are limitations that must be placed upon the teaching of this verse. For example, think of the phrase "to them that love God". Ask yourself the question, "Does everyone love God?" When you answer that question, I believe that you will have set a limitation on the teaching of this verse (unless you believe that everyone does love God). Even if you believe that "everyone does love God", there will yet be other indications of the necessity of limiting the meaning of this verse.Is
Next, consider the phrase "all things work together for good". Break the phrase down a little further and concentrate on the word "together". Then raise a question of this fashion: "Is it possible that some things work contrary rather than together?" Or further, "Do the devil and God work together as partners?" Mainly, I am trying to bring out the thought that there are limitations that must be placed on the phrase "all things work together for good".
Let us consider
for a moment some verses from Galatians 5:19-21: “Now the works of the flesh
are manifest, which are these; Adultery, fornication, uncleanness,
lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies, envyings, murders, drunkenness, revellings, and
such like: of the which I tell you before, as I have also told you in time
past, that they which do such things shall not inherit the kingdom of God.”
There are seventeen things named here (plus the indefinite phrase "such like") that I do not believe are among the "all things" that work together for the benefit of those that love God.
Personally, I believe that the "all things" of verse 28 are described in the 5 words involving foreknowledge, predestination, calling, justification, and glorification that are discussed in verses 29 and 30.. This idea is beautifully summarized in verse 31 when the question is asked, "What shall we say to these (all of them)things?" I will say that all these things (all 5 of them) will definitely "work together for good to them that love God".
Furthermore, I believe that God has control over other things that are mentioned in the later verses of this chapter (He also has control, universally, over all things even over those things that do not work together). Those things mentioned from verse 35 to the end of the chapter are under the control of God. In these things that God may allow, suffer, permit,or order, God still maintains His control over all of them. Though these things are NOT working together for good (in some instances they are working for harm), YET God will not allow ANY of these things to separate His beloved from Him.
These are some of my views on this passage of Scripture. Please share with me your views on this rich and wonderful passage of Scripture.
Your little brother,
Gene Thomas
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THINGS THAT DO NOT WORK FOR GOOD
For the subject I wish to write about, I will quote Rom 8:28: "And we know that all things work together for good to them that love God, to them who are called according to his purpose." What does the apostle mean by saying "all things?" Does he mean to include sin as well as holiness? Some seem to think that he did, but by investigating this subject I find a vast difference between sin and holiness; that there is no agreement between them; that they do not work together; therefore I conclude that the apostle did not include sin in this declaration, since it cannot work together with righteousness and holiness, but works in an opposite direction and there can be no agreement between them. They are just as opposite as light and darkness. And to show what sin does work, the apostle says, "Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile." This shows a contrast of the two principles, and shows how they work; it shows that instead of working together, they work just the opposite; that there is no agreement between them, and they cannot work together.
Then in the eighth chapter and following the verse I first quoted are shown some of the things that work together for good: "For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us?" I think these scriptures show that sin was not considered with the "all things" in the twenty-eighth verse of the eighth chapter. This apostle had no reference to sin working for our good, for the reason that sin does not work good, but evil - works unto death; it works death in them that follow after it. "For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death." Rom. vi, 20, 21. I fail to see how two opposites can work together, and for good at that; therefore I conclude that Paul did not consider sin among the all things. In this text righteousness and holiness are so manifestly opposite to sin that they cannot be joined together in any work for good. Holiness is from the Lord, but sin came by man, therefore cannot work the righteousness of God. All our holiness must be from the Lord, for none of our own will do. "But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord;" Rom. vi, 22,23. This shows that if sin reigns in us, the end thereof is death, but if we have become servants to God, then we have our fruit unto holiness, and the end everlasting life.
The carnal mind is enmity against God; not subject to the law of God, neither indeed can be. Therefore, man in a state of nature cannot serve God. He is dead in sin, cannot see the kingdom of God - must be born again before he can see the kingdom of God. Man cannot serve God with the carnal mind, but must have the mind of Christ. Therefore Paul could say, "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God, but with the flesh (the carnal mind) the law of sin." It is very evident that the carnal mind is not changed in regeneration, for this reason Paul preaches the warfare, and this warfare Paul sets for the two opposites, good and evil, in the one person, and they are contrary one to the other - work in opposition. This is another reason why I conclude that Paul was not including sin with the other things that work together for good.
"Behold how good and how pleasant it is for brethren to dwell together in unity! It is like precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon, and the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forevermore." When men with corrupt minds get into the church of Christ, get to be leaders, they stir up strife and division among them, and seek to draw away disciples after them. This comes of sin, and I do not see how it could work together for good to God's people, but instead would work evil and therefore cannot be considered among the all things spoken of by Paul. He was speaking of things that work together, and if that is a proper conclusion, sin could not be meant, because sin and righteousness do not work together.
Now in conclusion, I will say, I like the MONITOR very much, and enjoy reading the many good letters and editorials published in its pages, and would not like to do without it.
Your unworthy brother, if one at all,
J. W. Skaggs.
