The Promise of Providence (Romans 8:28)

westminsterreformedchurch.org

Pastor Ostella

1-18-2004

Introduction

We can say that we are to know the promise of Romans 8:28, which is similar to saying that we are to know the promise of providence. That is my title for this message: the promise of providence. And it will serve us well to personalize the promise: we are to know the promise of God's providential care of us, His children.

How shall we proceed? A good way to set a subject apart and in bold relief is to tell what it is not before telling what it is. Why is this helpful? It is helpful because we are prone to subtle preconception when we hear about a topic or theme, and this leads to misconception.

We can miss things because of our preconceptions. Maybe this is an example of the contempt bred by familiarity. So we say to ourselves, "I am familiar with this or that so I don't need or want to go over it again." We lose concentration and interest. Granted we need variety. But repetition is a good thing to establish our hearts firmly on the rock of God's truth.

Thus we need to have the "fine tooth comb" attitude, which reflects a humble diligence and carefulness in attending to detail. To use the words of Peter, "I think it is right to refresh your memory" therefore "I will always remind you of these things, even though you know them and are firmly established in the truth you now have" (2 Pet. 1:12-13). This means that in the very things in which you are already established there are truths you now have and truths for you to come to have through the means of pastoral teaching.

Therefore, I am encouraged to look again at Romans 8:28 even though it is a familiar passage on providence in relation to suffering and even though most of you have suffered more than I have. You are seasoned and experienced with the truth of providence. So my hope is for your refreshment and strengthening as I seek the Lord for much needed refreshment and strengthening myself.

I will begin by stating and discussing the promise of providence negatively. Then I will discuss it positively. At that point, we will be in position to make some relevant applications.

1A. The promise stated negatively

In a word, it does not say that all things are good in themselves. That is, if you itemized every single thing that exists and labeled each one, you could not place the label "good" on each thing. That may seem odd but some people have a very unrealistic worldview in which they deny the existence of all evils, including suffering. An example comes from the poet, Alexander Pope, who virtually denied the reality of evil when he stated a) that disorder is harmony not understood and b) that partial evil is universal good. This is like Christian Science that tries to explain and thus explain away evil: it states that evil in the part looks evil but when seen in proper perspective it is actually part of universal good. Evil and pain are only appearances and they are perceived as evil and pain from some frail perspective either a lack of faith or a lack of knowledge.

Such denials of reality are not intended by Romans 8:28. It does not say all things are good. Instead, it says they are worked for good. So to clean the air for clear vision of the promise of providence, let's note a number of specifics not intended by this doctrine. This will give us a much better perspective; again, these negatives will throw the positive into marked relief for our understanding, comfort, nurture, and refreshment.

1) A first specific negative is this: Romans 8:28 does not say that all things are physically good. There is no minimizing of the pain that exists in this "vale of tears." The context reminds us of the groans of the creation and of our groans. The suffering is real and not good in itself. Romans 8:28 is not a twenty- pound sledge hammer that is used to pulverize hardened concrete into sand. We do not use providence to turn the hard things of life into soft sand. Instead of likening providence to a sledge hammer that removes the hard things, it is better likened to a healing balm for those who endure the hard things.

Again it should humble us and cause us to cling tightly to our Elder brother to be reminded that the body is subject to dying and death even though we have the life-giving Holy Spirit dwelling within us (Rom. 8:10). Romans 8:28 enables us to face this reality with strength of heart rather than with fear. This is a balm that brings calm to the soul when the tempests rage.

2) It does not say that all things are materially good. Financial loss and the struggles that result can be very embarrassing as well as deeply distressing. To experience it may lead to better planning and improved stewardship but the economic hardships are not good. A number of years ago, when I was stuck in traffic at the light at twelve mile and Orchard Lake, with a ruined transmission, during morning rush hour, I did not stand there with hood up, horns beeping and lights flashing and say: "this is good." I had to say, "this is not good." And it was painful to take eight weeks of earnings for a special course I just completed to pay for the transmission. It was frustrating to drive to work to earn some bread and butter and to end up putting the money back into the driving: "I am driving in order to make money so I can drive?" Believe me, my goal in work is not just so I can drive. It is not good to spin our wheels like this, in vain hope of making bread and butter.

3) This classic passage does not say that all things are morally good. The evil actions of men stand as evil acts even if, for example, one crime leads to the prevention of many others. The one crime is still a crime. This passage does not put evil outside of divine control but neither does it put evil outside of reality. Sin is included in the scope of providence; it is part of the all things. But Scripture everywhere affirms that when we sin we each must say, "it is I who have sinned, and I am responsible and must give an accounting." This famous passage does not turn evil into good. Hence, our failures to be responsible and the attending consequences are not good.

4) It does not tell us that all things are understandably good. This is profoundly important. As you know, life is very complex. In some cases we are able to see the good that arises from the perplexities of life. But we may not be able to see any good in a given situation. All our lives we may be mystified as to how there can be any good in this tragic thing or that horrific event. This is because God operates in a way contrary to both our thoughts and our desires. His thoughts are higher than ours as the heavens are above the earth. Again, the good arises because God is at work. So though His thoughts are not ours, they are nonetheless about us.

5) The text does not inform us that all things are individually good. There is an important point to be made here. This promise is not for the individual as an individual. It is not for you as an individual. It is for you personally. Don't miss understand me, it is personal. But it is for you personally as a member of the family of God, as brothers and sisters with Jesus Christ, the Elder Brother. We cannot separate Romans 8:28 from the goal that Christ have many brothers (8:29b).

You are the people of God (1 Pet. 2:9-10). We pray to "our" Father in heaven in the Lord's prayer. All things work together for good to those who love God and literally "to those who are called" (8:28). No Christian is an island. We are called to be brothers and sisters and we must adopt the attitude that "we are in this together for the long haul." Thus the good we expect from the providential love of our Father is Christian family oriented (this implies much in the way of responsibility on our part).

6) This promise is not for all people, it is clearly for Christians for those who love God and are called according to His purpose. This means that though our love is weak, God is our portion and we cling to Jesus Christ as our risen Lord. These things mark us out as the people to whom Romans 8:28 applies.

7) Finally, providence is not merely for our good. That is, it is for our good (to those who love God) but not for our good alone in a narrow sense. It is not for our good in and of itself. Good must be defined in a Christian sense as ultimate good, as good in an ultimate sense. It must be taken up in the highest good, which is the glory and praise of God. So we must remember that the good being worked for us is a large pie of which our good is a slice.

Think of the promise. It says that all things work for your good. But this does not mean for your good in a narrow sense or as a discrete fact. Your good is connected with the good of the family and the good of the family is attached to what is good for the Father (in His eyes, for His good pleasure, and for His own good, for His own glory).

Therefore, it clears away a lot of smoke to weigh what is not promised in Romans 8:28. It does not say or imply that all things are good. It does not say or imply that all things are physically good, materially good, morally good, understandably good, or individually good. It does not promise good to everyone and it does not promise good in a narrow sense as some kind of good separate from what is good for God. Now we are ready to shift to the positive statement of the amazing promise of Romans 8:28.

2A. The promise stated positively

God is working all things for our ultimate, permanent, and abiding good. This merits further comment.

1) Providence includes things that in themselves are bad, evil, painful or destructive. All things are included, even things not good in themselves. Suffering is included whether pain of mind or of body. All the "not goods" just cited above are included in the things worked by God for good.

2) The issue of timing is a matter that must be "left in the hands of God" in a fundamental way. Left there meaning that we acknowledge His sovereignty and trust His promise because in a fundamental sense we are able to see so little of the spiritual realities that underpin human existence. (an apparent good may be a curse and what we think is a curse may be God’s way of blessing us through trials to teach us and purify our faith).

3) The good is ultimate; it is the highest good, good that is worked for Christians by the Sovereign Lord of creation. It is good as God sees it, as He sees us, and as He knows us with loving care.

In summary, it is therefore the highest conceivable good that is promised to us. This is the case because of at least four factors. a) it is good that takes into account every single created fact of the universe, b) that takes into account every possibility of life and death, c) that pulls all of human history together toward the great goal of creation, d) and that pulls the Christian into the meaning and purpose of every single fact of life in the great goal of the praise and glory of God, which is the great end of the creation of heaven and earth. This is the purpose for which all was created and toward which it moves. The movement may be painstakingly slow and patient but it is divinely sure. This massive millstone may grind slowly but it grinds exceedingly fine.

Here is the promise: if you love God and are called according to His purpose, then everything in your life whether behind you, around you, ahead of you is caused to work for your ultimate, permanent and abiding good. Using thoughts from the Sermon on the Mount, this means that in Christ you have the safety and security of your entire existence, body and soul, before God, and forever.

The universal positive here is that all is worked for our good. The universal negative is that nothing can separate us from the loving care of our Almighty Father in heaven. Because of His love, all things are working in concert as a majestic orchestration of triumph for our good. All things, facts, persons, and circumstances are alive with the sound of music expressive of our good (music that realistically has much point and counterpoint).

Warfield on the promise of providence: "There is nothing that can befall us which is undirected by Him; and nothing will befall those that love Him, therefore, which is not directed by Him to their good" (p. 204, Faith and Life). "The fundamental thought is the universal government of God. All that comes to you is under His controlling hand. The secondary thought is the favour of God to those that love Him. If He governs all, then nothing but good can befall those to whom He would do good" (204). "…everything that befalls us is so governed that it, everything, is for our good and befalls us only because it is for our good" (205).