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Written by Mike Montgomery   

"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." Romans 8:28

Introduction

The Apostle Paul, by divine inspiration, wrote these words to comfort and encourage the Church at Rome.  Although there is no doubt that God is able to take every event of our lives and work them into something good for us, the Apostle has a more sublime thought in mind.  There are five questions that must be answered before one can successfully understand the meaning of this text.

1. What is the context in which this verse is found?
2. What is the meaning of the phrase "all things"? 
4. What is the meaning of “for good”?
3. What is the meaning of “work together”?
5. Who is it that loves God?

1. The context of the eighth chapter of Romans

The grand theme of Romans 8 is God’s sovereign grace in the securing of the eternal salvation of His Elect. This theme is abundantly manifest in Romans 8, from its first verse to its last.  The Apostle here is not discussing those of God’s people who are obedient and those who aren’t. Rather, he very deliberately places all of God’s people on one side and those who aren’t on the other.  Notice from verse one to nine these comparisons by contrast:

1. You either are condemned or you aren’t. (verse 1)
2. You either walk after the Spirit or after the flesh. (verse 1, 4)
3. You either are after the Spirit or after the flesh. (verse 5)
4. You either mind the things of the Spirit or of the flesh. (verse 5)
5. You either are spiritually minded or carnally minded (verse 6)
6. You are either in the Spirit or in the flesh. (verse 9)
7. Either the Spirit dwells in you or doesn’t.  (verse 9)
8. You either have the Spirit or you don’t. (verse 9)

These eight comparisons give stark contrast to what you are or aren’t. And if you are a child of God, then (and only then) do the remaining verses apply to you. And how very beautiful they are! How comforting they become!

1. Your mortal body shall be quickened in the resurrection to come by the very “Spirit that dwelleth in you!” (verse 11)
2. Though our bodies may die, we shall not die (eternally) but rather we shall live! (verse 13)
3. The Spirit of God leads us in our inward man unfailingly and unerringly!  (verse 14)
4. We have received the Spirit of adoption, whereby we cry, Abba, Father! (verse 15)
5. The Spirit itself beareth witness with our spirit (inner man), that we are the children of God. (verse 16)
6. We are heirs of God, and joint-heirs with Christ! (verse 17)
7. God’s eternal glory shall be revealed in us at the resurrection! (verse 18)

These are but some of the realities that are for the child of God. Some are now and some are yet to come, but every one of them are ours because of the finished work of Jesus Christ. It is no wonder why the Apostle would exclaim at the end of this chapter, “We are more than conquerors through him that loved us.” And it is certainly no wonder why this chapter has been beloved by so many for so long. With such a grand and glorious theme, how could it not be?

A strong sub-theme of the eighth chapter is hope, and this hope is one of expectation of deliverance. In the eighth chapter of Romans, hope is seen to comprise two sides. On one side, we hope to be delivered from something and on the other we hope to be delivered to something. On the one side that deals with “deliverance from”, the Apostle in eighth chapter speaks of deliverance from sin and its effects, and especially from death. Yes, we all want deliverance from temporal maladies but to limit the hope that is mentioned in Romans chapter eight to only (or even primarily) that of deliverance from the trials and tribulations of this life is far too restrictive and misses the true aim of the inspired writer.

The larger issue is deliverance from death, from condemnation, from the ramifications of the “law of sin and death.” (verse 2) Temporal suffering is but a by-product of the breaking of the law of sin and death. The real dilemma is the death that is attached to the law of sin and death. It is eternal death that the Apostle has in mind. The hope of Romans eight is deliverance from sin and corruption of “the body of this death.” Romans 7:24); from eternal condemnation (Romans 8:1); and from eternal separation. (Romans 8:35, 39)

On the other side, hope is what we expect to be delivered to. The Apostle is clear and emphatic on this point. The child of God seeks for eternal glory (verse 17-18), to be at liberty (verse 21), to receive the adoption, to wit, the redemption of our body (verse 23), and to be conformed to the glorified image of Christ (verse 29). When we put the one side (deliverance from) with the other (deliverance to) we have the complete picture of this hope.

The hope of the child of God is that, regardless of what happens in this life, its destiny is secure in Christ.  This hope saves us today (verse 24) because its basis is not in this time world or whatsoever things happen to us in this world.  Its basis is in the One who sits at the right hand of His Father in the throne room of Heaven (verse 34).  It rests eternally secure in the One who loves us unconditionally (verse 35).  This is the only true comfort there is for a sinner saved by grace. 

2. The “all things” of Romans 8:28

The phrase “all things” is used well over one hundred and fifty times in the New Testament. In virtually every case, it is translated from the Greek word, Pas. “Pas” is used well over twelve hundred times in the New Testament and is usually translated into the English word, “all.” The word “all” is such an often used word that we hardly ever think about how we use it in our speech and writing. But if we will take the time to think about it, we will quickly come to the conclusion that we often do not mean “everything without exception.”

In Scripture, we find the same principle applies with regards to the use of “all” or “all things.” Whenever we find the word “all” or especially the phrase “all things,” we oftentimes find that it means something other than “all things without exception.” Here is one example and many more could be given. In Hebrews 2:17 we find these words written by the Apostle Paul:

“Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.”

The Apostle is writing about Christ’s qualifications to be the High Priest of His Elect. To “be a merciful and faithful high priest in things pertaining to God” (Heb. 2:18), Christ had the rather personal obligation to be made in the likeness of His brethren. Of course, Christ was not made exactly like us because we know by Scripture He had no sin, either by nature or by practice. Hearkening back to the eighth chapter of Romans, the inspired writer wrote that God sent “his own Son in the likeness of sinful flesh.” (Romans 8:2) And in Hebrews 4:15, the same writer wrote that Christ “was in all points tempted like as we are, yet without sin.” So we must understand the “all things” in Hebrews 2:17 to be limited by the context. Christ was made like unto us in all things except for this one thing: He had no sin and He knew no sin.

With this in mind, we turn again to Romans 8:28 and to the way the phrase “all things” is used there. The intent of the Apostle Paul in writing about the "all things" has to be taken in the overall context of the immediately preceding verses in Romans chapter 8. Verse 28 starts with the word “and” which is used as a function word to indicate connection or addition. With very little effort, we will find that verse 28 is a continuation of thought begun in verse 26.

When we do a little more study, we quickly find that verse 26 is in the midst of a theme begun in verse 19, and this theme is a subset of the overall theme of Romans 8, which is eternal security. The sub-theme of verses 19 through 27 is very obviously about how God helps His children. This "help" is something we are given now because now we are in need of help. The reason why we need help is described in verses 17 through 18. These verses speak of our present suffering. The description of this suffering is begun in Romans chapter 7. One can see how the themes being addressed here have their beginnings even before we reach the eighth chapter!

We suffer because of who we are and what we are. We have warfare because of our two natures. The inner man, “which after God is created in righteousness and true holiness,” (Eph. 4:24, also called here “the new man”) is imprisoned in “the body of this death.” (Romans 7:24) Like a caged bird, it seeks to be set free from its cage. But, unlike the caged bird, the God that created it leaves it not with out an earnest expectation of release (Romans 8:19). And until that release shall come, God Himself intercedes (literally, goes to meet with) within the inner man to give tongue to the inner man's plea for release. (Romans 8:27) And while we suffer in this body, we groan because the Spirit groans within us and God hears our plea and He answers our plea and gives us assurance that all will be well finally. (Romans 8:28)

So with this knowledge - that all will be well, that God will not leave us as a caged bird, that He is a very present help in time of trouble, that we will be delivered from our sinful condition, and that we will see God in peace - we find that we can have peace now in knowing that God has safely secured our eternal destiny. No matter what may happen to us here in this time world, we have assurance that God has us safely in His hands. He will make sure that we are delivered.

And the Apostle Paul in verses 29-30 then gives what further strengthens this point. As if the intercessory work of the Spirit was not enough, and the timely salvation we have in the possession of our hope is not enough, he peels back the tapestry of His goodness and shows us the harmonious working of God’s divine and eternal purpose in securing the destiny of all those whom He chose in Christ.

So, in sum, we know that all these things, that God has done for us and especially is doing for us now to help us, work together for good to all the family of God.

3. For good

I concur with the thought that the "all things" are those things purposed by God to secure our eternal destiny. As we have shown,  "all things" does not often mean "every thing."  Since this verse is in the midst of a chapter dealing with the eternal security of all the Elect, it must be referring to all things that work together to secure it for them.  The occurrences of this life don’t have anything at all to do with securing my eternal destiny, but God’s eternal purpose as seen in verses 29-30 certainly does. Verse 31 states, "What shall we then say to these things? If God be for us, who can be against us?"  This verse concludes the thought of verse 29-30.  These things in verses 29-30 are the "all things" that "work together for good to them that love God."

Another key to understanding what the “all things” are is to consider the use of the word “know” in verse 28. The word "know" (Gk. Eido) in verse 28 means, "to see with the minds eye."  It signifies "a clear and purely mental perception" and is distinguished from the knowledge (Gk. Ginosko) "that is grounded in personal experience" and from the knowledge (Gk. Epistamai) "that is obtained by proximity to the thing known."  Paul is not in verse 28 saying, "We know from personal experience that everything is going to work out all right because God will work it to our good even though we may not understand it now." 

It is wonderful to know that God has so arranged it that we will be with Him in glory someday, but whether we know it or not does not add to or take away from the certainty of it. The Apostle wrote so that others would know this, too. It is a joy to know it. It is a comfort to realize that God has secured our eternal destiny. It helps us to bear the trials and tribulations of this present time to know that no matter what we will be with God in Heaven some day. Verse 28 (as we mentioned earlier) is a continuation of the sub-theme of the help that God gives us now and this knowledge is also a help to us like hope and prayer is.

It is a help to know that all things work together for our good. But whether we know they do or not, thankfully that does not stop them from always working to our good. The word "good" used here means "intrinsic good" as opposed to "an outward appearance of good."  Intrinsic means “belonging to the essential nature or constitution of a thing.” So when we say that this good is an intrinsic good, we mean that it belongs to the essential nature of what the “all things” are working together to achieve. This tells us as much about the “all things” as it does about the “good” that the “all things” are working together for. Paul is not talking about how God works events or occurrences into an outward manifestation of good.  Rather, we can by an "eye of faith" see the orderly purpose of God in securing the eternal salvation of all His Elect.

4. Work together

Lastly in our discussion of the meaning of the “all things,” we now look at the phrase “work together.” It may on the surface seem right to think the Apostle meant, “God works together all things.”  But upon a deeper look, we find He means exactly what the Translators translated. It is the "all things" that work together. No question but that God is the Author of them but also no question that He put them into play and they work rather energetically together to accomplish a great purpose.

The phrase "work together" is one word in the Greek (Gk. Sunergeo - to cooperate, to assist).  It is a verb denoting the action of the “all things.” These “all things” are now working together. Pure and simple, the doer of the action (i.e., the noun) is the "all things." 

The Greek word “Sunergeo” (from which the phrase “work together” is translated) is used at least five times in the New Testament and not always is it translated into the English as “work together.” Here are the four other places in Scripture where “Sunergeo” is used and I have placed the English word or phrase in quotation marks.

Mark 16:20 - And they went forth, and preached every where, the Lord “working with” them, and confirming the word with signs following. Amen.

1Cor 16:16 - That ye submit yourselves unto such, and to every one that “helpeth” with us, and laboureth.

2Cor 6:1 - We then, as “workers together” with him, beseech you also that ye receive not the grace of God in vain.

James 2:22 - Seest thou how faith “wrought” with his works, and by works was faith made perfect?

In each case, notice how that “Sunergeo” is used to show the harmonious working of whatever it is in context that is under consideration. In Mark 16:20, it is the Lord working with His apostles and with Christ’s help, they were able to go forth and preach everywhere. See how the two things worked together in harmony? Certainly, they did not work at odds with one another. The same idea is prevalent in 1Cor 16:16 and 2Cor 6:1.

Notice especially James 2:22 and how that faith and works work together to accomplish a noble purpose. And we don’t have to think very hard to realize that the works under consideration here must be righteous works. Certainly, faith cannot be wrought with evil works to accomplish the perfection/completion of faith!

The same principle applies to Romans 8:28. The evil acts of men do not work together harmoniously with God’s purpose. Yes, sometimes God overrules the evil acts of men to accomplish His purpose but in those cases we can assuredly say that God’s purpose (whatever it may have been) was accomplished in spite of those evil acts. The case of Joseph being sold into slavery by his brothers is a good case in point. It was certainly God’s purpose for Joseph to go before his family into Egypt in order to prepare for the famine that was to come, but it would be a gross mistake to say that God intended for Joseph to be sold into slavery to accomplish this goal.

Another case in point is Pharaoh’s heart being hardened. The scriptures do state that God hardened Pharaoh’s heart, but a full study of God’s dealings with Pharaoh prove that Pharaoh was indeed responsible for his actions and suffered for them as a result. More examples could be given, namely of Jacob’s deceitfulness in obtaining the birthright. Surely it was ultimately God’s will that Jacob be given the birthright, and God would have made sure that Jacob got it. God did not need Jacob’s help any more than He needed Abraham’s help in getting the promised son. In the cases cited it should be abundantly seen that God had a purpose and the pitiful “help” He was given did not thwart that purpose. In all cases, His purpose became reality in spite of the so-called help.

Our current existence on this earth is full of evil, suffering, and tribulations.  The Apostle wrote in verse 18: "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."  All the evil things, all the suffering, and all the tribulations we endure in this "present time" pale by comparison to "the glory" we shall experience with Christ in Heaven.  This knowledge helps make this life bearable.  The "sufferings of this present time" (verse 18) makes the new creature want to fly home to Heaven and be with Jesus.

But these sufferings are to be seen as merely temporal events.  They do not help us be more eternally secured than we now are. And under some conditions, they can help us to appreciate better the things of God as we live here in this present world. Earlier in Romans 5, the Apostle wrote that he gloried in tribulations (Romans 5:3) and then he tells why:

“Knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Verses 3-5)

His point was that the tribulations he had experienced had resulted in a greater realization for him of his hope. Could we then say that he felt that these things worked together to secure his hope or to obtain his eternal good? Of course, we know that these things do not secure for us anything eternal. But he did say that he gloried in those tribulations and it is worth knowing just exactly what he meant. Perhaps, reviewing a companion text of scripture might help to answer this.

In 2nd Corinthians chapter four, we find where the Apostle made almost the same points as we have found in Romans chapter five. In verse 7, the Apostle wrote of a “treasure in earthen vessels.” What is this treasure? In verse 6, we see that it is nothing more than that God shined His divine light into our hearts thereby giving us the knowledge of God’s eternal glory. Where there was once darkness, there is now light. Where there was death, now there is life.

But the most important thing to take from this is that the Light that is shined in our heart is none other than the person of Jesus Christ. He is, after all, the Light and “in him was life; and the life was the light of men.” (John 1:4) And this is indeed the treasure that we have in “earthen vessels”, a truly apt description of our mortal body.

With this wonderful knowledge, the Apostle was able to deal with adversity. Notice what he said in 2Cor 4:8-10.

“We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.”

The “earthen vessel” (i.e., the Apostle’s mortal body) suffered but his “treasure” endured. Those things that troubled him, that perplexed him, that persecuted him, and that cast him down could not and did not distress him, leave him in despair, cause him to be forsaken or destroyed. Why? Again it is because of the treasure in his earthen vessel and as we have seen, that treasure was none other than the very person of Jesus Christ.

Later in this fourth chapter, the Apostle used another phrase to describe this treasure. In verse sixteen, he called it “the inward man.” And notice here how he separated the inward man from the outward man. The inward man is “renewed day by day” while the outward man perishes. The outward man was then another way the Apostle described his earthen vessel.
Then, he concluded his thought concerning the impact that tribulations have had on his outward man by writing, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” Interestingly, the Apostle wrote “light affliction” (singular) rather than “light afflictions” (plural). When he wrote, “light affliction,” he had in view not any particular trial or trials but rather he had the totality of his mortal life in view. Our life this side of Heaven is but a light affliction when compared to the glory we shall enjoy when in Heaven. Notice how this thought compares favorably to that found in Romans 8:18, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”

This light affliction is but for a moment. It is transitory, temporary, and so will soon have its end with the death of the body. But this light affliction does work for us something. The Apostle wrote that it worked (that is, performed) for us “a far more exceeding and eternal weight of glory.” It performs a useful function and results in a good effect, at least for the inward man. The effect of this light affliction on the outward man is to further cause it to perish, to decay and to hasten its eventual demise. But for the inward man, it is renewed in this light affliction, it is refreshed, it is further encouraged to go on, to persist, and finally in the death of the outward man it is forever set free from the outward man’s corruption.

In essence, the mortality of the outward man and the immortality of the inward man is being compared and contrasted. The pains of life will drag the former down to death while the latter is instead brought to the fore and becomes more and more prominent. Then, the Apostle concludes with this, “While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” (2Cor 4:18)
Here we find the Apostle’s estimation of mortal life and the pains that resulted from it. He did not look at (i.e., focus on or be obsessed with) those things which were temporal for if he had, he would have only been drug down into distress, given into despair, felt forsaken, and finally believed he was doomed to nothing more than death and destruction. Rather, he raised his view from that of the earthly to that of the heavenly. He saw beyond the calamities, the adversities, and the maladies of his mortal life. He looked at the things that were not seen, because the unseen things were those things that would last beyond this time world.

The connection between 2nd Corinthians chapter four and Romans chapter five is the impact that the tribulations of life had on him and, by extension, the impact they have on us. Tribulations have the singular effect on the child of God in that they make him long for deliverance from this mortal life. Trials and tribulations are useful to the child of God in that sense. They do work to that end but they do not secure that end.

This is where the difference lies between on the one hand tribulations working patience or (put another way) in our light affliction working for us a far more exceeding weight of eternal glory, and on the other what the “all things” of Romans 8:29 are working together to accomplish. The former works to draw out or elicit from us the ongoing desire to be delivered whereas the latter works to secure that deliverance, which is our eternal destiny.

One last thing about the part tribulations play in our lives as children of God. As we have now repeatedly stated, the overall theme of Romans 8 is the eternal security of the elect of God. We saw in 2nd Corinthians chapter four that there are seen things and unseen things. The seen things are temporal and the unseen are eternal. The seen are specifically the trials and tribulations that comprise our light affliction in this present time. The unseen is our hope of eternal life “for what a man seeth why doth he yet hope for?” (Romans 8:24)

The Apostle Paul in the latter portion of Romans 8 alludes to some of those things that would work to break that hope of eternal security. Starting with verse 31 to the end of this chapter in verse 39, the Apostle asks a series of rhetorical questions in which the answers are so very self-evident.

In sum, he was asking if there was anything that could separate the elect from the love of God. The answer was a resounding NO! In verse 35, the Apostle listed seven things that could be perceived as defeating God’s purpose:
1. Tribulation,
2. Distress,
3. Persecution,
4. Famine,
5. Nakedness,
6. Peril,
7. Sword.

Then he listed 10 more things in verses 38 and 39:
1. Death,
2. Life,
3. Angels,
4. Principalities,
5. Powers,
6. Things present,
7. Things to come,
8. Height,
9. Depth,
10. Any other creature.

None of these things “shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (verse 39)

Why is this? It is because of the “all things” that continuously and always harmoniously “work together” for the eternal “good” of all those that “love God.” It is certainly NOT because of anything we can or will do. It is certainly NOT because of the things listed in verses 35, 38, and 39. No, rather it is in spite of them.

The sense of this is that the "all things" cooperate and assist to our eternal good.  The "all things" are those things that comprise the divine eternal purpose of God in securing the destiny of His Elect.  By an eye of faith, we can right now see that God’s purpose is perfectly cooperating in the definite and sure security of every Elect of God.  What comfort this brings to my soul!

5. To them that love God.

The verse states "all things work together for good to them that love God."  We see that those who love God are the ones for whom "all things work together for good."  Paul qualified who these are that love God when he stated, "to them who are the called according to his purpose."  Paul emphatically stated "the called" denoting those He chose in Christ before the foundation of the world (Eph. 1:4). Paul makes no distinction between those who love God and those who are "the called."  They are one and the same.

The following verses (verses 29-30) prove this is so.  Continuing his description of those "that love God, to them who are the called," he further stated that they are also the foreknown, predestinated, called, justified, and glorified.  Once again, they are one and the same.  This can only mean that all "the called" love God without any view whatsoever as to who is or who isn’t being obedient to God.  This is what is meant by a relational love to God.  We love God because we are related to Him by both adoption and birth.  This means all the Elect and not some of them.

But if the “phrase “to them that love God” refers to all of the Elect without exception, then why didn’t the Apostle write, “to them that God loves”? Surely, (as some might protest) in that it states that these love God, there must be something to say about the part our obedience plays into all of this.

If we search the New Testament for other texts that have something similar to the Phrase “love God,” we surprisingly find only a handful. If we broaden our search to include “love him”, “love me”, and “love Christ”, we find maybe less than fifteen instances. A study of these occurrences shows that to love God is something that is in-born. Yes, our actions manifest that love. Our obedience ought to be motivated out of love to God, but this all begs the question, which is, “who is it that loves God? And the answer is so very obvious especially when seen in the light of the following verses, Romans 8:29-30.

Furthermore, when interpreting this in light of the overall context of Romans Eight, we find that it is no wonder why the Apostle wrote, “love God,” rather than “God loves.” It is consistent with other passages in the eighth chapter of Romans in which the child of God is identified. Remember how that he wrote in verses one and four about those who “walk not after the flesh but after the Spirit.” It is tempting for some to interpret this to mean, “so long as you obediently walk after the Spirit, you will not suffer under a cloud of condemnation.” But as discussed earlier, the true meaning of this phrase is to show a characteristic trait of the child of God. It is in their nature to walk after the Spirit, not to get out from under condemnation, but in actuality because they are already now not condemned.

The same principle applies to those that “love God.” It is in their nature to love God. We love God for the sole reason that He loved us first. (1st John 4:19) It is a characteristic trait of the regenerate to love God. (1st John 5:1) This does not mean (nor should it be inferred that it means) that we will always manifest this trait. It simply is used as a way to identify the child of God because only the child of God can love God. So in the final analysis, we reassert that when the Apostle said “to them that love God,” he is merely identifying the family of God just as he had consistently done earlier in this eighth chapter of Romans.

If I love God, I love Him because it is my nature to love Him. This nature is the new nature I was given in regeneration. There is something in me that always will love God without fail, without ceasing, and without diminishment. The more I try to serve Him, the more I may suffer the trials and tribulations of life. My loving service may result in my martyrdom as it has for so many of the Disciples of Christ throughout the history of the church. Many a child of God has died in infancy never having had the opportunity to serve Christ actively. What are we to make of such cases? Some will say that these are but exceptions. Exceptions are necessary here only when the scripture is not rightly divided. Those that love God comprise every single one of the Elect of God, without fail, from the little infant to the oldest adult so long as they are one of God’s elect.

Conclusion
We are compelled to conclude that God has so arranged things that all His Elect will be saved without the loss of one.  The “all things” are those things that God has done to secure the eternal destiny of all the Elect. What a blessed privilege to know this! But even if we should not know it, thankfully these “all things” will not fail to do what God intended for them to do. They “work together” faultlessly, unfailingly, cooperatively, and harmoniously to the perpetual and eternal “good” of all those that “love God.” Those that “love God” do so because it is their nature to love Him. Why? It is because they are “the called” and this calling is in perfect harmony to and in complete agreement with God’s eternal purpose. When we can realize what is underneath the wonderfully woven tapestry of God’s eternal and sure purpose, we are but left to ask what the beloved Apostle was compelled to ask, “What shall we then say to these things? If God be for us, who can be against us?” (Verse 31) To those who have had this revelation, they are blessed to see by faith how that even now God’s purpose is working together to their eternal good.  To me, this is the heavenly beauty and sweet comfort of Romans 8:28.  With this truth, I can face this present time with a renewed sense of my hope in a Savior who loves me eternally and unconditionally and will see to it that I safely arrive at my destination, which is Heaven and immortal glory.  Praise God for His love to us!

Mike Montgomery
Rowlett, TX
Original: 06-27-1997
Revised: 12-01-2003

 

Last Updated ( Friday, 20 October 2006 )
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