Romans 8:28: all things work together for good

c. 426–429 · John Cassian, Conferences (Conlationes) 6.9

For the patience of Job did not bring any gain to the devil, through making him a better man by his temptations, but only to Job himself who endured them bravely; nor was Judas granted freedom from eternal punishment, because his act of betrayal contributed to the salvation of mankind. For we must not regard the result of the deed, but the purpose of the doer. Wherefore we should always cling to this assertion; viz., that evil cannot be brought upon a man by another, unless a man has admitted it by his sloth or feebleness of heart: as the blessed Apostle confirms this opinion of ours in a verse of Scripture: “But we know that all things work together for good to them that love God.” But by saying “All things work together for good,” he includes everything alike, not only things fortunate, but also those which seem to be misfortunes: through which the Apostle tells us in another place that he himself has passed, when he says: “By the armour of righteousness on the right hand and on the left,” i.e., “Through honour and dishonour, through evil report and good report, as deceivers and yet true, as sorrowful but always rejoicing, as needy and yet enriching many:” All those things then which are considered fortunate, and are called those “on the right hand,” which the holy Apostle designates by the terms honour and good report; and those too which are counted misfortunes, which he clearly means by dishonour and evil report, and which he describes as “on the left hand,” become to the perfect man “the armour of righteousness,” if when they are brought upon him, he bears them bravely: because, as he fights with these, and uses those very weapons with which he seems to be attacked, and is protected by them as by bow and sword and stout shield against those who bring these things upon him, he secures the advantage of his patience and goodness, and obtains a grand triumph of steadfastness by means of those very weapons of his enemies which are hurled against him to kill him; and if only he is not elated by success or cast down by failure, but ever marches straightforward on the king’s highway, and does not swerve from that state of tranquillity as it were to the right hand, when joy overcomes him, nor let himself be driven so to speak to the left hand, when misfortunes overwhelm him, and sorrow holds sway.

1605–1610 · Johann Arndt, True Christianity 2.17

When the world meditates evil against them, then God brings good out of the evil. As out of a certain poisonous serpent an antidote is prepared against poison itself, so God overrules the worst of counsels, and makes them turn to the greatest good to his children. Thus “all things work together for good to them that love God.”

1655–1662 · William Gurnall, The Christian in Complete Armour Part 6. Direction Ninth. The Several Pieces of the Whole Armour of God. Fifth Piece—The

Should one find, as soon as he riseth in the morning, some on his house‑top tearing off the tiles, and with axes and hammers taking down the roof thereof, he might at first be amazed and troubled at the sight, yea, think they are a company of thieves and enemies come to do him some mischief; but when he understands they are workmen sent by his father to mend his house, and make it better than it is—which cannot be done without taking some of it down he is satisfied and content to endure the present noise and trouble, yea thankful to his father for the care and cost he bestows on him. The very hope of what advantage will come of their work makes him very willing to dwell a while amidst the ruins and rubbish of his old house. I do not wonder to see hopeless souls so impatient in their sufferings—sometimes even to distraction of mind. Alas! they fear presently—and have reason so to do —that they come to pull all their worldly joys and comforts down about their ears; which gone, what, alas! have they left to comfort them, who can look for nothing but hell in another world? But the believer’s heart is eased of all this, because assured from the promise that they are sent on a better errand to him from his heavenly Father, who intends him no hurt, but rather good—even to build the ruinous frame of his soul into a glorious temple at last; and these afflictions come, among other means, to have a hand in the work; and this satisfies him, that can say, ‘Lord, cut and hew me how thou wilt, that at last I may be polished and framed according to the platform [pattern] which love hath drawn in thy heart for me.’

1754 · John Wesley, Explanatory Notes on Romans 8.28

And we know - This in general; though we do not always know particularly what to pray for. That all things - Ease or pain, poverty or riches, and the ten thousand changes of life. Work together for good - Strongly and sweetly for spiritual and eternal good. To them that are called according to his purpose - His gracious design of saving a lost world by the death of his Son.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 159

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.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 159

Who will garnish my back with purple and make my table groan with plenty?” That is “good,”—the vat bursting with wine, the barn full of corn! Now God has never promised that “all things shall work together” for such good as that to his people. Very likely all things will work together in a clean contrary way to that. Expect not, O Christian, that all things will work together to make thee rich; it is just possible they may all work to make thee poor.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 159

All things work together for the Christian’s eternal and spiritual good. And yet I must say here, that sometimes all things work together for the Christian’s temporal good.

1867 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 13 (1867) 730

The trouble which you are now suffering is a very singular one. Now, if ever there had been any exception to the rule which we have quoted, God, in honor, would have told it to you when He made the general statement, "All things work together for good to them that love God." Such is His love and wisdom that if there had been one trial that could happen to one of His people which would not work for the good of that child of His, He would have said, "Dear child, there is an exception—one trouble will happen to you which will not work for your good." I am positive that there is no exception to the statement that all things work together for good to them that love God, because if there had been an exception He would have put it in—He would have told us of it that we might know how far to trust and when to leave off trusting—how far to rejoice and when to be cast down.

1871 · David Brown, Commentary Critical and Explanatory on Romans 8.28

Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love" (So 3:10). And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ" (1Co 1:9), they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."

1899 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 45 (1899) 2614

"All things work together for good to them who love God." They are made rich by poverty, made healthy by sickness, made strong by weakness, made alive by killing, made to go up by going down!

1899 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 45 (1899) 2626

Mark, Brothers and Sisters, how the Apostle speaks here. He does not say that all things shall work together for good. No, but that they do work together. They are now working for your present good.

c. 386–398 · John Chrysostom, Homilies on the Epistle to the Romans 15

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.”

c. 420–421 · Augustine of Hippo, Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 2.10.22

Because they so say this as if man of himself, without God’s assistance, has a good purpose and a desire of virtue; and this precedent merit is worthy of being assisted by the subsequent grace of God. For they think, perchance, that the apostle thus said, “For we know that He worketh all things for good to them that love God, to them who are called according to the purpose,” so as to wish the purpose of man to be understood, which purpose, as a good merit, the mercy of the God that calleth might follow; being ignorant that it is said, “Who are called according to the purpose,” so that there may be understood the purpose of God, not man, whereby those whom He foreknew and predestinated as conformed to the image of His Son, He elected before the foundation of the world. For not all the called are called according to purpose, since “many are called, few are chosen.” They, therefore, are called according to the purpose, who were elected before the foundation of the world. Of this purpose of God, that also was said which I have already mentioned concerning the twins Esau and Jacob, “That according to the election the purpose of God might remain, not of works, but of Him that calleth; it was said, that the elder shall serve the younger.”

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 79, a. 4, co.

Therefore blindness, of its very nature, is directed to the damnation of those who are blinded; for which reason it is accounted an effect of reprobation. But, through God's mercy, temporary blindness is directed medicinally to the spiritual welfare of those who are blinded. This mercy, however, is not vouchsafed to all those who are blinded, but only to the predestinated, to whom "all things work together unto good" (Rom. 8:28). Therefore as regards some, blindness is directed to their healing; but as regards others, to their damnation; as Augustine says (De Quaest. Evang. iii). Reply to Objection 1: Every evil that God does, or permits to be done, is directed to some good; yet not always to the good of those in whom the evil is, but sometimes to the good of others, or of the whole universe: thus He directs the sin of tyrants to the good of the martyrs, and the punishment of the lost to the glory of His justice.

1577 · Authors of the Formula of Concord, The Formula of Concord: Solid Declaration XI. Election

Moreover, this doctrine affords glorious consolation under the cross and amid temptations, namely, that God in His counsel, before the time of the world, determined and decreed that He would assist us in all distresses [anxieties and perplexities], grant patience [under the cross], give consolation, excite [nourish and encourage] hope, and produce such an outcome as would contribute to our salvation. Also, as Paul in a very consolatory way treats this, Rom. 8:28. 29. 35. 38. 39, that God in His purpose has ordained before the time of the world by what crosses and sufferings He would conform every one of His elect to the image of His Son, and that to every one His cross shall and must work together for good, because they are called according to the purpose, whence Paul has concluded that it is certain and indubitable that neither tribulation, nor distress, nor death, nor life, etc., shall be able to separate us from the love of God which is in Christ Jesus, our Lord.

1656–1662 · Blaise Pascal, Pensees (Thoughts) 8.575

All things work together for good to the elect, even the obscurities of Scripture; for they honour them because of what is divinely clear. And all things work together for evil to the rest of the world, even what is clear; for they revile such, because of the obscurities which they do not understand.

1747 · Jonathan Edwards, Two Letters to Mr. Gillespie, in Answer to Objections to Religious Affections 1

That the saying of the apostle, all things work together for good to them that love God, though it be fulfilled in some respects to all saints, and at all times, and in all circumstances, yet it is fulfilled more especially and eminently to the saints continuing in the exercise of love to God, not falling from the exercises, or failing in the fruits, of divine love in times of trial. Then it is, that temptations, enemies, and suffering, will be best for them, working that which is most for their good every way, and they shall be more than conquerors over tribulation, distress, persecution, famine, nakedness, peril, and sword, Rom. viii. 35-37.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 159

If so, then the sweet things which we shall have to say this morning are thine. But if thou art no lover of God, but a stranger to him, I beseech thee do not pilfer to-day and steal a comfort that was not intended for thee. “All things work together for good,” but not to all men; they only work together for the good of “them that love God, to them who are the called according to his purpose.”

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 159

God’s people are known by their outward mark: they love God, and the secret cause of their loving God is this—God chose them from before the foundation of the world that they should love him, and he sent forth the call of his grace, so that they were called according to his purpose, and were led by grace to love and to fear him. If that is not the meaning of the text I do not understand the English language. “We know that all things work together for good to them that love God, to them who are the called according to his purpose.”

1878 · Charles G. Finney, Lectures on Systematic Theology 49

This he notices as a second ground of hope. He next proceeds to state, how we know that all things work together for the good of those that love God: or, which he regards as the same thing, to those who are the elect, called according to the election or purpose of God. He says, verse 29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren:” that is, we know it, because they are predestinated to be conformed to the image of his Son. Not if they will be, but to be, and therefore, all things must directly or indirectly contribute to this result. He then says, “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.” That is, furthermore, we know this, and have good ground of hope from the fact, that whom he did predestinate to be conformed to the image of his Son, them, that is the same persons, he also called; and whom, that is, the same persons whom he had predestinated to be conformed to the image of his Son and had called, them he also justified; and whom he predestinated, and called, and justified, them, that is, the same persons, he also glorified.

1894 · Handley C. G. Moule, The Epistle of St. Paul to the Romans (The Expositor's Bible) 20

But we know that for those who love God all things work together for good, even for those who, purpose-wise, are His called ones. "We know it," with the cognition of faith; that is to say, because He, absolutely trustworthy, guarantees it by His character, and by His word.

c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 25

The persecution turned out to be no slight benefit as “to them that love God all things work together for good.” (Rom. viii. 28.)

413–426 · Augustine of Hippo, City of God 18.51

But the devil, seeing the temples of the demons deserted, and the human race running to the name of the liberating Mediator, has moved the heretics under the Christian name to resist the Christian doctrine, as if they could be kept in the city of God indifferently without any correction, just as the city of confusion indifferently held the philosophers who were of diverse and adverse opinions. Those, therefore, in the Church of Christ who savor anything morbid and depraved, and, on being corrected that they may savor what is wholesome and right, contumaciously resist, and will not amend their pestiferous and deadly dogmas, but persist in defending them, become heretics, and, going without, are to be reckoned as enemies who serve for her discipline. For even thus they profit by their wickedness those true catholic members of Christ, since God makes a good use even of the wicked, and all things work together for good to them that love Him.

c. 442–461 · Leo the Great, Letters 171.1

It is clearly apparent from the brightness of the sentiment quoted by the Apostle, that “all things work together for good to them that love God,” and by the dispensation of God’s pity, where adversities are received, there also prosperity is given.

1646–1690 · John Owen, Sermons of John Owen p2.8

He is wise also, as he speaks in derision of men’s pretending to be so; indeed, God is only wise. Now, he hath undertaken to make “all things work together for good to them that love him,” Rom. viii. 28; — that we shall not be in heaviness unless it be needful, 1 Pet. i. 6. In many dispensations of his providence we are at a loss, — we cannot measure them by that rule. We see not how this state or condition can be good for the church in general, or us in particular. We suppose it would be more for his glory, and our advantage, if things were otherwise disposed. Innumerable are the reasonings of the hearts of the sons of men on this account; we know not the thoughts of our own souls herein, how vile they are. God will have us humble ourselves to his wisdom in all his dispensations, and to captivate our understandings thereunto.

1651–1677 · Thomas Manton, Works, vol. II Twenty Sermons, Sermon XV. And when he would not be persuaded, we ceased, saying, The will of the Lord be

A mother may sooner forget a poor shiftless child than God will forget his people, Isa. xlix. 15, &c. There is a great deal of love showed in our afflictions. Sometimes in mitigating them: 1 Cor. x. 13, ‘God is faithful, who will not suffer you to be tempted above what you are able to bear.’ And as Jacob drove on as the little ones were able to bear, so the Lord suits his conduct and lays on the affliction as his people are able to bear. Castles are victualled before they are besieged. After great comforts then comes affliction: Heb. x. 32, ‘After you were enlightened ye endured a great fight of affliction.’ Then again, in refreshing their troubles with many gracious experiences. The Lord doth things which seem very bitter to the carnal sense and gust, but when he hath defecated and refined our taste, then he sheds abroad his love into our hearts by the Holy Ghost, Rom. v. 3, 5. Their adoption is cleared up, and the loss of outward comfort is accompanied with a greater increase of spiritual comfort. Again, he shows his love in ordering all things for their good, Rom. viii. 28. Out of what corner soever the wind blows, it blows good to the saints. ‘Arise, north wind, and blow thou south,’ &c. North and south, contrary points; Cant. iv. 16, yet ‘the spices of his garden flow out;’ that which is against our will is not against our profit; God is still pursuing what is for his own glory and good of the elect. So all that falleth out is either good or will tend to good.

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 9

The most impotent persons are the most impatient, when unforeseen emergencies arise; or at events expected by them, when their feeble prudence was not a sufficient match to contest with them, or prevent them. But the wiser any man is, the more he bears with those things which seem to cross his intentions, because he knows he grasps the whole affair, and is sure of attaining the end he proposeth to himself; yet, as a finite wisdom can have but a finite patience, so an infinite wisdom possesses an infinite patience. The wise God intends to bring glory to himself, and good to some of his creatures, out of the greatest evils that can happen in the world, he beholds no exorbitant afflictions and monstrous actions, but what he can dispose to a good and glorious end, even to “work together for good to them that love God” (Rom. viii. 28); and, therefore, doth not presently fall foul upon the actors, till he hath wrought out that temporary glory to himself, and good to his people which he designs.

1820 · John Tillotson, Works, Volume 7 146

As for outward calamities and afflictions, the consideration of God’s goodness is a firm ground of consolation to us, giving us assurance, that God will either prevent them by his providence, or support us under them, or rescue us out of them, or turn them to our greater good and happiness in this world, or the next. St. Paul speaks of it as the firm belief and persuasion of all good men, that, in the issue, all their actions should prove to their advantage: “We know (says he) that all things shall work together for good to them that love God.” And one of the greatest evidences of our love to God, is a firm belief and persuasion of his goodness: if we believe his goodness, we cannot but love him; and if we love him, “all things shall work together for our good.”

1834 · Jonathan Edwards, Safety, Fulness, and Sweet Refreshment to Be Found in Christ 1

If God in his providence calls his people to mourn over lost relations, and if he repeats his stroke and takes away one after another of those that were dear to him; it is a supporting, refreshing consideration to think, that Christ has declared that he will be in stead of all relations unto those who trust in him. They are as his mother, and sister, and brother; he has taken them into a very near relation to himself: and in every other afflictive providence, it is a great comfort to a believing soul to think that he has an intercessor with God, that by him he can have access with confidence to the throne of grace, and that in Christ we have so many great and precious promises, that all things shall work together for good, and shall issue in eternal blessedness.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 12.1-7

Nothing whatever, whether great or small, can happen to a believer, without God's ordering and permission. The providential government of God over everything in this world is a truth of which the Greek and Roman philosophers had no conception. It is a truth which is specially revealed to us in the word of God. Just as the telescope and microscope show us that there is order and design in all the works of God's hand, from the greatest planet down to the least insect, so does the Bible teach us that there is wisdom, order, and design in all the events of our daily life. There is no such thing as "chance," "luck," or "accident" in the Christian's journey through this world. All is arranged and appointed by God. And all things are "working together" for the believer's good.

1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Zephaniah 3.15

"Thou shalt not see evil anymore." For even the remains of evil, while we are yet in the flesh, are overruled, and "work together to good to those who love God" Rom 8:28. They cannot separate between the soul and Christ.

1865–1868 · Charles Haddon Spurgeon, Morning and Evening: Daily Readings aug-05.am

That re-assuring knowledge prepares him for everything. He looks over the raging waters and sees the spirit of Jesus treading the billows, and he hears a voice saying, “It is I, be not afraid.” He knows too that God is always wise, and, knowing this, he is confident that there can be no accidents, no mistakes; that nothing can occur which ought not to arise. He can say, “If I should lose all I have, it is better that I should lose than have, if God so wills: the worst calamity is the wisest and the kindest thing that could befall to me if God ordains it.” “We know that all things work together for good to them that love God.” The Christian does not merely hold this as a theory, but he knows it as a matter of fact. Everything has worked for good as yet; the poisonous drugs mixed in fit proportions have worked the cure; the sharp cuts of the lancet have cleansed out the proud flesh and facilitated the healing. Every event as yet has worked out the most divinely blessed results; and so, believing that God rules all, that he governs wisely, that he brings good out of evil, the believer’s heart is assured, and he is enabled calmly to meet each trial as it comes.

1871 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 17 (1871) 1002

We believe all things work together for good to them that love God; we have seen how they work together for good in some cases, and experimentally proved it to be so. But still it is rather a matter of faith than a matter of sight with us. We cannot tell how “every dark and bending line meets in the center of his love.” We do not yet perceive how he will make those dark dispensations of trials and afflictions that come upon his people really to subserve his glory and their lasting happiness; but up there we shall see providence, as it were, face to face; and I suppose it will be amongst our greatest surprises, the discovery of how the Lord dealt with us. “Why,” we shall some of us say, “we prayed against those very circumstances which were the best that could have been appointed for us.” “Ah!” another will say, “I have fretted and troubled myself over what was, after all, the richest mercy the Lord ever sent.”

1872 · John Wesley, Sermons on Several Occasions 82

Let us then receive every trial with calm resignation, and with humble confidence that He who hath all power, all wisdom, all mercy, and all faithfulness, will first support us in every temptation, and then deliver us out of all: So that in the end all things shall work together for good, and we shall happily experience, that all these things were for our profit, that we “might be partakers of his holiness.”

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

We spell the alphabet out, Alpha, Beta, Gamma—but God reads all, from Alpha to Omega, at once! He knows every letter of the Book of Providence! He sees not only what He is doing, but what will come of what He is doing! As to our present pain and grief, God saw not these things exclusively, but He saw the future joy and usefulness which will come of them. He regards not only the tearing up of the soil with the plow, but the clothing of that soil with the golden harvest. He sees the consequences of affliction and He accounts those painful incidents to be blessed which lead up to so much of happiness!

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Thessalonians 5.16-18

The mountains that, when you are close to them, are barren rock and cold snow, glow in the distance with royal purples. And so if we, from our standing point in God, will look back on our lives, losses will disclose themselves as gains, sorrows as harbingers of joy, conflict as a means of peace, the crooked things will be straight, and the rough places plain; and we may for every thing in the past give thanks, if only we 'pray without ceasing.' The exhortation as applied to the present means that we bow our wills, that we believe that all things are working together for our good, and that, like Job in his best moments, we shall say, 'The Lord gave, the Lord hath taken away: blessed be the Name of the Lord.'

1918 · Arthur W. Pink, The Sovereignty of God Chapter 12 - The Value of this Doctrine

What is the force of that word "Rejoice in the Lord alway" (Phil. 4:4)? Mark it is not "Rejoice in the Saviour," but we are to "Rejoice in the Lord" as "Lord," as the Master of every circumstance. Need we remind the reader that when the Apostle penned these words he was himself a prisoner in the hands of the Roman government. A long course of affliction and suffering lay behind him. Perils on land and perils on sea, hunger and thirst, scourging and stoning, had all been experienced. He had been persecuted by those within the church as well as by those without: the very ones who ought to have stood by him had forsaken him. And still he writes, "Rejoice in the Lord alway"! What was the secret of his peace and happiness? Ah! had not this same Apostle written "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" (Rom. 8:28)? But how did he, and how do we, "know" that all things work together for good? The answer is, Because all things are under the control of and are being regulated by the Supreme Sovereign, and because He has naught but thoughts of love toward His own, then "all things" are so ordered by Him that they are made to minister to our ultimate good. It is for this cause we are to give "thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Eph. 5:20). Yes, give thanks for "all things" for, as it has been well said "Our disappointments are but His appointments."

1938 · William R. Newell, Romans Verse-by-Verse 8

Now we find in Romans 8:28 a great marvel: all things work together for good to these believing lovers of God. This involves that billion billion control of God’s providence,—of the most infinitesimal things—to bring them about for “good” to God’s saints. When we reflect on the innumerable “things” about us,—forces seen and unseen of the mineral, vegetable, and animal worlds; of man at enmity with God; of Satan, and his principalities and powers, in deadly array; in the uncertainty and even treachery of those near and dear to us, and even of professed Christians, and of our own selves,—which we cannot trust for a moment; upon our unredeemed bodies; upon our general complete helplessness:—then, to have God say, “All things are working together for your good,”—reveals to us a Divine providence that is absolutely limitless!