Thomas Aquinas — on Rom 8:28 (Commentary on Romans)

“Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires, the Apostle now shows how he helps us in relation to external events by directing them to our good. First, he states his proposition; second, he proves it, at "for whom he foreknew"; third, he draws a conclusion, at "who then will separate us" (Rom 8:35). In regard to the first there are two things to consider. First, the greatness of the benefit conferred on us by the Holy Spirit, namely, that all things work together unto good for us. To realize this we should consider that whatever happens in the world, even if it be evil, accrues to the good of the universe; because, as Augustine says in Enchiridion: God is so good that he would permit no evil, unless he were powerful enough to draw some good out of any evil. However, the evil does not always accrue to the good of that in which it is. Thus, the death of one animal accrues to the good of the universe, inasmuch as by the destruction of one thing something else begins to be, although it does not accrue to the good of that which ceases to be; because the good of the universe is willed by God according to itself and to this good all the parts of the universe are ordained. The same seems to apply to the relationship of the noblest parts to the other parts, because the evil affecting the other parts is ordained to the good of the noblest parts. But whatever happens to the noblest parts is ordained only to their good, because his care for them is for their sake, whereas his care for the others is for the sake of the noblest: as a physician allows a malady in the foot that he might cure the head. But the most excellent parts of the universe are God's saints, to each of whom applies what is said in Matthew: "he will set him over all his goods" (Matt 25:23). Therefore, whatever happens to them or to other things, it all accrues to the benefit of the former. This verifies the statement in Proverbs: "the fool will be servant to the wise" (Prov 11:20), namely, because even the evil of sinners accrues to the good of the just. Hence, God is said to exercise a special care over the just: "the eyes of the Lord are toward the righteous" (Ps 34:15), inasmuch as he takes care of them in such a way as to permit no evil to affect them without converting it to their good. This is obvious in regard to the penal evils which they suffer; hence it says in the Gloss that in their weakness humility is exercised, in affliction patience, in contradictions wisdom, and in hatred good will. Hence it says in 1 Peter: "if you suffer for justice's sake, you will be blessed" (1 Pet 3:14). It might be asked whether their sins also work together for their good. Some say that sins are not included when he says, "all things," because according to Augustine: sin is nothing and men become nothing, when they sin. But contrary to this, a Gloss says, God makes all things work together for their good to the extent that if they deviate and stray from the path, he even makes this contribute to their good. Hence it is said: "though the just man fall, he shall not be cast headlong, for the Lord is the stay of his hand" (Ps 37:24). But according to this it seems that they always arise with greater love, because man's good consists in love in such a way that without it the Apostle says that he is nothing (1 Cor 13:2). The answer is that man's good consists not only in the amount of love but especially in his perseverance until death, as it says in Matthew: "he who endures to the end will be saved" (Matt 24:13). Furthermore, because he has fallen, he rises more cautious and more humble; hence, the Gloss adds that this makes them progress, because they return to themselves more humble and wiser; for they fear extolling themselves or trusting in their powers to persevere. Second, we consider the recipients of this benefit and see something on God's part and on man's part. He indicates what is involved on man's part when he says, "to those who love God." For the love of God is in us through the indwelling spirit. But it is the Holy Spirit who directs us in the right path: "set me, O Lord, a law in your way, and guide me in the right path" (Ps 27:11); hence it says in 1 Peter: "who is there to harm you, if you are zealous for what is right?" (1 Pet 3:13); "great peace have they who love your law; nothing can make them stumble" (Ps 119:165). And this is reasonably so, because, as it says in Proverbs: "I love those who love me" (Prov 8:17). To love is to will good to the beloved; but for God to will is to accomplish, for "whatever the Lord wills he does" (Ps 135:6). Therefore, God turns all things to the good of those who love him. Then he considers what is involved on God's part who, first of all, predestined believers from all eternity; second, calls them in time; third, sanctifies them. He touches on these three things when he says, "to such as, according to his purpose, are called to be saints," i.e., the predestined, the called, and the sanctified; "purpose" here refers to predestination, which, according to Augustine, is the resolve to be merciful: "according to the purpose of him who accomplishes all things according to the counsel of his will" (Eph 1:11). "Called" refers to calling: "he called him to follow him" (Isa 41:2). "Saints" refers to sanctification: "I am the Lord who sanctifies you" (Lev 21:8). The Apostle says that he knows this, saying, "we know": "he gave him knowledge of holy things" (Wis 10:10). This knowledge arises from experience and from considering the efficacy of love: "love is as strong as death" (Song 8:6), and of eternal predestination: "my counsel shall stand, and I will accomplish all my purpose" (Isa 46:10).”