The evil of sin works for good to the godly

Romans 8:28 tells us that all things work together for good to those who love God, who are called according to His purpose.

We say we believe that, but often we resist the truthfulness of that statement.  For instance, when others sin against us we pause before affirming Romans 8:28.  And when others sin horribly against us, we might even deny the statement of the Lord through Paul’s pen.  It just doesn’t feel true.  But it is true.

God works all things for good for the godly — He even works (designs, plans, purposes) the sins of others for the good of His people.  Thomas Watson (All Things for Good) writes on this principle:

Thomas WatsonSin in its own nature is damnable, but God in His infinite wisdom overrules it, and causes good to arise from that which seems most to oppose it. Indeed, it is a matter of wonder that any honey should come out of this lion.…

The sins of others are overruled for good to the godly. It is no small trouble to a gracious heart to live among the wicked. “Woe is me, that I dwell in Mesech” (Psalm cxx. 5). Yet even this the Lord turns to good. For,

(i.) The sins of others work for good to the godly, as they produce holy sorrow. God’s people weep for what they cannot reform. “Rivers of tears run down mine eyes, because they keep not thy law” (Psalm cxix. 136). David was a mourner for the sins of the times; his heart was turned into a spring, and his eyes into rivers. Wicked men make merry with sin. “When thou doest evil, then thou rejoicest” (Jer. xi. 15). But the godly are weeping doves; they grieve for the oaths and blasphemies of the age. The sins of others, like spears, pierce their souls. This grieving for the sins of others is good. It shows a childlike heart, to resent with sorrow the injuries done to our heavenly Father. It also shows a Christ-like heart. “He was grieved for the hardness of their hearts” (Mark iii. 5). The Lord takes special notice of these tears: He likes it well, that we should weep when His glory suffers. It argues more grace to grieve for the sins of others than for our own. We may grieve for our own sins out of fear of hell, but to grieve for the sins of others is from a principle of love to God. These tears drop as water from the roses, they are sweet and fragrant, and God puts them in His bottle.

(ii.) The sins of others work for good to the godly, as they set them the more a praying against sin. If there were not such a spirit of wickedness abroad, perhaps there would not be such a spirit of prayer. Crying sins cause crying prayers. The people of God pray against the iniquity of the times, that God will give a check to sin, that He will put sin to the blush. If they cannot pray down sin, they pray against it; and this God takes kindly. These prayers shall both be recorded and rewarded. Though we do not prevail in prayer, we shall not lose our prayers. “My prayer returned into mine own bosom” (Psalm xxxv. 13).

(iii.) The sins of others work for good, as they make us the more in love with grace. The sins of others are a foil to set off the lustre of grace the more. One contrary sets off another: deformity sets off beauty. The sins of the wicked do much disfigure them. Pride is a disfiguring sin; now the beholding another’s pride makes us the more in love with humility! Malice is a disfiguring sin, it is the devil’s picture; the more of this we see in others the more we love meekness and charity. Drunkenness is a disfiguring sin, it turns men into beasts, it deprives of the use of reason; the more intemperate we see others, the more we must love sobriety. The black face of sin sets off the beauty of holiness so much the more.

(iv.) The sins of others work for good, as they work in us the stronger opposition against sin. “The wicked have made void thy law; therefore I love thy commandments” (Psalm cxix. 126, 127). David had never loved God’s law so much, if the wicked had not set themselves so much against it. The more violent others are against the truth, the more valiant the saints are for it. Living fish swim against the stream; the more the tide of sin comes in, the more the godly swim against it. The impieties of the times provoke holy passions in the saints; that anger is without sin, which is against sin. The sins of others are as a whetstone to set the sharper edge upon us; they whet our zeal and indignation against sin the more.

(v.) The sins of others work for good, as they make us more earnest in working out our salvation. When we see wicked men take such pains for hell, this makes us more industrious for heaven. The wicked have nothing to encourage them, yet they sin. They venture shame and disgrace, they break through all opposition. Scripture is against them, and conscience is against them, there is a flaming sword in the way, yet they sin. Godly hearts, seeing the wicked thus mad for the forbidden fruit, and wearing out themselves in the devil’s service, are the more emboldened and quickened in the ways of God. They will take heaven as it were by storm. The wicked are swift dromedaries in sin (Jer. ii. 23). And do we creep like snails in religion? Shall impure sinners do the devil more service than we do Christ? Shall they make more haste to a prison, than we do to a kingdom? Are they never weary of sinning, and are we weary of praying? Have we not a better Master than they? Are not the paths of virtue pleasant? Is not there joy in the way of duty, and heaven at the end? The activity of the sons of Belial in sin, is a spur to the godly to make them mend their pace, and run the faster to heaven.

(vi.) The sins of others work for good, as they are glasses in which we may see our own hearts. Do we see a flagitious, impious sinner? Behold a picture of our hearts. Such should we be, if God did leave us. What is in other men’s practice, is in our nature. Sin in the wicked is like fire on a beacon, that flames and blazes forth; sin in the godly is like fire in the embers. Christian, though you do not break forth into a flame of scandal, yet you have no cause to boast, for there is much sin raked up in the embers of your nature. You have the root of bitterness in you, and would bear as hellish fruit as any, if God did not either curb you by His power, or change you by His grace.

(vii.) The sins of others work for good, as they are the means of making the people of God more thankful. When you see another infected with the plague, how thankful are you that God has preserved you from it! It is a good use that may be made of the sins of others, to make us more thankful. Why might not God have left us to the same excess of riot? Think with yourself, O Christian, why should God be more propitious to you than to another? Why should He take you out of the wild olive of nature, and not him? How may this make you to adore free grace. What the Pharisee said boastingly, we may say thankfully, “God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, etc.” (Luke xviii. 11). So we should adore the riches of grace that we are not as others, drunkards, swearers, sabbath-breakers. Every time we see men hasting on in sin, we are to bless God we are not such. If we see a frenzied person, we bless God it is not so with us; much more when we see others under the power of Satan, we should make our thankful acknowledgement that it is not our condition. Let us not think lightly of sin.

(viii.) The sins of others work for good, as they are means of making God’s people better. Christian, God can make you a gainer by another’s sin. The more unholy others are, the more holy you should be. The more a wicked man gives himself to sin, the more a godly man gives himself to prayer. “But I give myself to prayer” (Psalm cix. 4).

(ix.) The sins of others work for good, as they give an occasion to us of doing good. Were there no sinners, we could not be in such a capacity for service. The godly are often the means of converting the wicked; their prudent advice and pious example is a lure and a bait to draw sinners to the embracing of the gospel. The disease of the patient works for the good of the physician; by emptying the patient of noxious humours, the physician enriches himself: so, by converting sinners from the error of their way, our crown comes to be enlarged. “They that turn many to righteousness, shall shine as the stars for ever and ever” (Dan. xii. 31). Not as lamps or tapers, but as the stars for ever. Thus we see the sins of others are overruled for our good.

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