Homilies on Romans

Rom. VIII. 28

“And we know that all things work together for good to them that love God.”

Here he 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 groans;” and the saying, that “we are saved by hope;” and the phrase, “we with patience wait for;” and 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 that besought the Lord thrice to be freed from hazards, when once he heard Him say, “My grace is sufficient for you, 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” (Eng. V. reproaches), “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 men 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 today, 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 anything 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 approaches, but, that it “works together for good,” that is to say, that He uses 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 their falling into it, 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 learned to be philosophic can use 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 wisdom in His teaching only injured the Jews, as did the rightness of doctrine; 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 (<!--<span class="stiki"></span>-->ib. 11:47, 53), they even went about to kill Him. But the thief when crucified, 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? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything 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.

Ver. 29. “For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son.”

See what superb honor! For what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, “that He might be the first-born.” And even here he does not come to a pause, but again after this he proceeds to mention another point, “Among many brethren.” So wishing to use all means of setting the relationship in a clear light. Now all these things you are to take as said of the Incarnation. For according to the Godhead He is Only-begotten. See, what great things He has given unto us! Doubt not then about the future. For he shows even upon other grounds His concern for us by saying, that things were fore-ordered in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon, and from of old He bare good-will toward us (πρὸς ἡμἅς διέκειτο), he says.

Ver. 30. “Moreover whom He did predestinate, them He also called; and whom He called, them He also justified.”

Now He justified them by the regeneration of the laver. “And whom He justified, them He also glorified” by the gift, by the adoption.

Ver. 31. “What shall we then say to these things?”

As if he should say, Let me then hear no more about the dangers and the malicious devices from every quarter. For even if some disbelieve the things to come, still they have not a word to say against the good things that have already taken place; as, for instance, the friendship of God towards you from the first, the justifying, the glory. And yet these things He gave you by means seemingly distressing. And those things which you thought to be disgracing, the Cross, scourges, bonds, these are what have set the whole world aright. As then by what Himself suffered, though of aspect forbidding in man's eye, even by these He effected the liberty and salvation of the whole race; so also is He wont to do in regard to those things which you endure, turning your sufferings unto glory and renown for you. “If God be for us, who can be against us?”