Romans 8:28Meaning & Commentary from the Church Fathers

Rest, deliverance from dangers, and a tranquil life seem useful to them. Why is it surprising that they think so, when this seemed the same even to blessed Paul himself?

Yet afterward he understood that what is useful is completely opposite to this. Having understood, he loved it.

After he had three times besought the Lord to free him from misfortunes, he heard in answer: “My grace is sufficient for you, for My strength is made perfect in weakness” (2 Cor 12:9).

Then he began to rejoice when he was persecuted, suffered insults, and endured unbearable sufferings. “Therefore I take pleasure,” he says, “in reproaches, in necessities, in persecutions” (2 Cor 12:10).

For this reason he also said, “For we do not know what we should pray for as we ought.” He persuaded everyone to leave this to the Spirit, because the Holy Spirit cares greatly for us, and this is pleasing to God.

Having prepared them all by this, he now adds what has been said, using an argument sufficient to encourage them.

“For we know,” he says, “that all things work together for good to those who love God.” When he says “all things,” he also means what seems grievous to us.

Though sorrow, poverty, bonds, hunger, death, or anything similar has befallen you, God has power to change all this into the opposite.

It belongs to His ineffable power to make light for us what seems heavy, and to turn it to our aid.

Therefore the Apostle did not say that nothing unpleasant happens to those who love God. Rather, he says that all things work together for their good.

That is, God uses the very misfortunes for the glorification of those who suffer them. This is much greater than preventing misfortune from coming or averting it when it has happened.

God did this with the furnace of Babylon. He did not prevent the holy youths from being thrown into the furnace. When they were thrown in, He did not extinguish the flame.

He let it burn, and through that flame He made the youths more worthy of wonder.

God showed many similar wonders in the Apostles. If men who know how to live philosophically can make use of things contrary to their nature, then much more can God.

Such men, living in poverty, can appear more sufficient than the rich, and can shine even in dishonor.

Therefore God will show in those who love Him not merely something similar, but far greater things. Only one thing is needed: to love Him sincerely. Everything else will follow of itself.

As for those who love God, even what seems harmful is turned to benefit. So for those who do not love Him, even what is useful becomes harmful.

Everything served to harm the Jews: the manifestation of miracles, the rightness of doctrines, and the wisdom of the teaching.

For one thing they called Christ possessed. For another they called Him opposed to God. Because of the miracles they tried to kill Him.

By contrast, the thief who was crucified, nailed, reviled, and enduring countless sufferings not only suffered no harm, but gained the greatest benefit from this.

Do you see how “all things work together for good to those who love God”?

After speaking of this great good, which wholly surpasses human nature and seemed unbelievable to many, the Apostle confirms it from what had happened: “to those who are called according to foreknowledge.”

Notice that this good begins from the time of the calling. Why then did Christ not call all from the beginning, and why did He not call Paul himself together with the others?

Such a delay appeared harmful. Yet the facts themselves showed that it was useful.

Here the Apostle speaks of foreknowledge so that he may not attribute everything to the calling. In that case both Gentiles and Jews would dispute.

For if calling alone were sufficient, why were not all saved? Therefore he says that the salvation of the called was accomplished not by calling alone, but also by foreknowledge.

The calling was not forced or coercive. Therefore all were called, but not all obeyed.

God turns all unpleasant things and seeming sorrows into good. This very thing happened also with the wondrous Joseph.

The very thing his brothers did to him contributed most of all to his receiving the kingdom, with the aid of God’s providential wisdom, which transforms evil into good.

God, he says, called you when you were far away and made you His own. Will He not much more help one who has been called?

A man becomes called according to purpose, that is, also according to his own free choice.

For calling alone is not enough. If it were, all would be saved, since all are called. Free choice is also necessary.

Clearly “according to purpose” means “according to will.” In that case, according to whose will are those in question called?

Is it the will of the One who called, or of those who are called?

Certainly every movement that brings us to righteousness comes to us from God the Father.

For Christ said somewhere: “No one can come to Me unless the Father who sent Me draws him” (Jn 6:44).

Nevertheless, here the one who says that some became called according to the purpose both of the One who called and of themselves will not depart from the proper understanding.

The term is kata prothesin.

If you see people building a house from clay, say to yourself: “These people, building a house from clay, devote their effort to completing the work.

Will you, my soul, neglect the eternal dwellings?”

But in order not to prolong the discourse by speaking of one thing and then another separately, I will say this.

Whatever we see in life, let us replace worldly thoughts and earthly reasonings with spiritual ones. With grace helping us, we shall surely receive profit.

Although God is generous in doing good, He awaits from each person a sincere free choice.

For this reason the Apostle adds: “to those who are called according to foreknowledge.”

A sincere intention makes you called. For if you are here in body but not in spirit, this is useless.

Therefore the one who had Christ speaking in him (2 Cor 13:3) also said: “It works together for those who are called according to foreknowledge.”

For calling alone does not bring about salvation. All are called, but not all obey.

The foreknown free choice of those called also brings about salvation, because the calling was not forced or involuntary, but voluntary.

'With patience,' he said, 'we wait.' This patience already requires support because the thing hoped for, most radiant and blessed, is not quickly obtained. Yet the need for such support is greatly increased because the outward condition of those who wait is extremely grievous. The Apostle now sets forth these supports of hope. The first, he says, is the Spirit Himself, the pledge of what is hoped for. By visiting the heart, He pours into it sweet consolations that repel the bitterness of outward sorrows. By teaching how one ought to pray, He disposes the soul to surrender itself wholly to God. God, seeing how they wholly surrender themselves to Him and thereby bear witness to their great love for Him, orders their life so that everything they meet turns to their good. This is spiritual good: the purification of the heart, the strengthening of a good disposition, and opportunities for self-sacrifice for the Lord's sake. These are highly valued by God's righteousness and prepare an inestimable recompense. How natural is the conclusion from this: therefore, do not be troubled when you meet sorrows, and do not weaken your hopeful disposition.

Saint Chrysostom points out that this passage, like the preceding discourse, is directed by the Apostle to those suffering distress, so that by animating them with hope he may strengthen them in patience. He then adds: 'After all this he adds what is now said, using an argument sufficient to encourage them. We know, he says, that all things work together for good for those who love God. When he says all things, he also means what seems grievous to us. Whether sorrow, poverty, bonds, hunger, death, or anything else overtakes you, God is able to change all this into its opposite. It belongs to His ineffable power to make light for us what seems burdensome and to turn it into assistance for us. Therefore the Apostle did not say that no misfortunes befall those who love God. He says that all things work together for good for them. That is, God uses the very calamities for the glorification of those who suffer. This is far greater than not allowing trouble, or turning trouble away once it has happened. So God acted in the furnace of Babylon. He did not prevent the holy youths from being thrown into the furnace. When they had been thrown in, He did not extinguish the flame. Instead, while allowing it to burn, He made the youths through the flame more than worthy of admiration. God also showed various similar wonders in the Apostles. If men trained in philosophy can use things contrary to their nature, and while living in poverty appear more sufficient than the rich, and turn dishonor itself into honor for themselves, how much more will God show not only something similar, but far greater things, in those who love Him. Only one thing is needed from us: to love Him sincerely. All the rest will follow of itself. As for those who love God, even what appears harmful is turned to their benefit. So for those who do not love Him, even what is useful harms them. Everything served to the harm of the Jews: the manifestation of miracles, the correctness of doctrines, and the height of the teaching. For one thing they called Christ the Lord demon-possessed. For another they called Him an apostate. Because of the miracles they tried to kill Him. By contrast, the thief who was crucified, nailed down, reviled, and enduring countless sufferings not only suffered no harm, but drew the greatest benefit from it. Do you see how all things work together for good for those who love God?'

'To those who are called according to purpose.' With this second half of the present verse the Apostle begins a new foundation for the firmness of hope. All who truly believe, live according to faith, and are kept in the order of grace are God's chosen ones. For God is for them as such. And if God is for them, who is against them? In relation to what precedes, these words may be taken as the cause. Why does everything work together for good for those who love God? Why does the Spirit act in them in this way, comforting and strengthening them? Because they did not enter this order of life somehow at random or by chance. Everything accomplished in the order of grace is accomplished according to what was preordained from eternity. It is therefore God's work, which nothing human can overthrow.

'To those who are called according to purpose.' Our interpreters place the force of the speech here not in foreknowledge, but in calling. I cite the words of Oecumenius for all: 'Since it might seem incredible how evil is turned into good, the Apostle attached God's calling to this and gave credibility to what was said. This happens, he says, not with everyone, but only with those called by God.'

According to purpose, κατά πρόθεσιν, means according to the proposal of the will, according to volition. According to whose volition, and whose proposal of will? That of those called, or of the One who calls? Our Eastern interpreters all understand it as the will and free choice of those called. Saint Chrysostom says: 'The Apostle speaks of volition so as not to ascribe everything to calling. In that case both Gentiles and Jews would have disputed. For if calling alone is sufficient, why were not all saved? Because, he says, the salvation of those called was accomplished not by calling alone, but also by free choice. The calling was not something coercive or violent. All were called, but not all obeyed.'

Blessed Theodoret says: 'With great precision, in order to define his thought more exactly, the Apostle joined free choice to calling. For God does not simply call everyone, but those who have a firm disposition. Therefore in Corinth He said to the Apostle: Speak and do not be silent, for I have many people in this city (cf. Acts 18:9-10). In Mysia He did not allow him to speak the word. In Asia He first did not allow it, and afterward permitted him to do this. Therefore in Jerusalem He also said to him: Make haste and leave here quickly, for they will not receive your testimony (cf. Acts 22:18).'

Oecumenius says: 'τοῖς κατά πρόθεσιν means those who, according to their own disposition and free choice, were counted worthy of the calling. The Apostle shows that although all are called, not all obeyed. Therefore only those who by their own free choice became called out of those summoned meet with gracious help.' Blessed Theophylact says: 'A man becomes called, that is, from among those summoned, κατά πρόθεσιν, according to his own free choice. Calling alone is not sufficient. Free choice is also needed.'

In Latin this word is translated secundum propositum, and Ambrosiaster interprets it thus: 'Those are called secundum propositum of whom God foresaw that, after believing, they would be pleasing to Him. So that before they believed they were already known.' Thus here the proposal of the will is understood not only of those called, but also together with the One who calls. The thought connected with this is: according to intention, according to preordination.

As the Lord says and events show, not all of those summoned prove to be chosen. Such a significant distinction in the latter, which appears after their calling, probably also has a place in the calling itself. There, if not the cause, then at least a firm foundation and healthy seed of it is laid. This is because here the free choice of the one summoned fully corresponds to the power of the One calling. Saint Chrysostom says: 'This good begins from the time of calling.' Therefore one may allow that, in relation to the chosen, free choice itself is accomplished in some special manner. No one can define this distinction, except perhaps those called and the One calling, or, more accurately, the One calling alone. Still, it does not exclude the free choice of those summoned. It only presupposes the fullest correspondence of this free choice with the intention and power of the One calling. Wondrous are Thy ways, O Lord.

Whose free choice, then, should be understood here: that of those called, or that of the One calling? Both must be understood, because in the calling they come together. Those called are summoned according to God's will. Yet from among those summoned they become called, or called ones, according to their own free choice, when they willingly obey the summons and follow it.

For he was called into Macedonia (Acts 16:9). At that same time he was also forbidden to speak in Asia (Acts 16:6). But later, when he passed from Ephesus a second time into Macedonia and back from there, preaching in those regions went on unhindered (2 Cor 2:12; Acts 20:6).