For what it’s worth, here is some information:
William W. Klein, Craig L. Blomberg and Robert L. Hubbard, Introduction to Biblical Interpretation, second edition, page 218:
The smaller the passage being studied, the greater the chance of error. Short texts usually contain very little information about the general theme of the larger passage. They give us less evidence about their meaning. Indeed, a phrase or a single sentence by itself could well convey several different meanings. Paul’s words in Romans 8:28 provide a ready example: “And we know that all things work together for good to them that love God (King James Version). If someone were to assess the verse apart from its context in Romans 8 and the entire letter, he or she might incorrectly use it to convince a parent whose child has just died that the death was a good thing, since Paul promises good results from all circumstances. The sorrounding context, however, provides crucial details about the subject that enable the reader to discount erroneous meanings. For Paul, all things are not good, but God will accomplish his salvific purposes (which are good) for his people, even though and when they suffer greatly. (A more accurate translation such as the New International Version [NIV] also helps: “And we know that in all things God works for the good of those who love him” [emphasis added].) Larger passages provide more facts about the topic and thus give the interpreter a clearer perspective for understanding each statement within it.
And on page 470:
Jesus’ comforting words to Martha—in the midst of his own pain over Lazarus’ death—have provided hope for grieving loved ones ever since. He affirmed, “I am the resurrection and the life. Anyone who believes in me will live, even though they die; and whoever lives and believes in me will never dies” (John 11:25-26, Today’s New International Version [TNIV]). In life’s desperate misfortunes, when pain and agony impel us to cry out for explanations, and even in the silences when no answers appear, we take courage in Paul’s assurance: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28, NIV). Moreoever, to the Corinthians he wrote, “No temptation has overtaken you except what is common to us all. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13, TNIV). Though the Bible may not depict the exact situation or dilemma we encounter today, it teaches such values and principles that promote comfort or healing or give guidance and hope. Outstanding examples that seek to understand the Bible’s perpective in the midst of suffering are P. Yancey, Disappointment with God (Grand Rapids: Zondervan, 1997); and D. A. Carson, How Long, O Lord? Reflections on Suffering and Evil (Grand Rapids: Baker, 1990). Also see C. J. Van Der Poel, Wholeness and Holiness: A Christian Response to Human Suffering (Franklin, WI: Sheed and Ward, 1999).
J. Scott Duvall and J. Daniel Hays, Grasping God’s Word, third edition, pages 424-425:
… we want to be careful that we do not repeat the mistake of Job’s friends and misuse biblical truth, perhaps adding to a friend’s grief instead of comforting them. Recall Romans 8:28, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (NIV). It would be terribly insensitive for us to tell a couple who has just lost their four-year-old child to a drunk driver that all things work together for good and then piously to cite this verse. It is true that much of Romans 8:28 resonates with the theology of Job (the universe is bigger than our private ash-heap, with purposes that we cannot imagine). Eventually people who are struck with senseless tragedy may come to grasp this aspect of God’s sovereignty. But hitting people with this in the midst of their grief as if this solution should somehow answer their questions and ease their pain reflects the same self-righteous, heartless pontificating Job’s friends. Comforting is different from explaining. When your friends suffer inexplicable tragedy, your role is to suffer and weep with them.
Equally important, Kevin J. Vanhoozer, “Providence,” in Dictionary for Theological Interpretation of the Bible, page 643:
The book of Job affirms God’s providence even when no pattern or purpose can be discerned in innocent human suffering. Scripture enjoins trust in the care and control of God despite the realities of evil and death, thus suggesting that some providential outcomes are eschatological, mysteries reserved for the last days, when evil will be no more (Romans 8:28).
Also, Robert B. Chisholm, From Exegesis to Exposition: A Practical Guide to Using Biblical Hebrew, page 257:
… the author of Psalm 23 confidently affirmed that the Lord is a faithful guardian of his people, who provides for their needs, protects them from enemies, grants them his favor, and allows them access to his presence. Evidently the psalmist experienced and anticipated these blessings in this life. Though Christians sometimes suffer cruel oppression and are even executed for their faith, the principle of the psalm still holds true, once it is placed in its larger theological context (compare Romans 8:28-39).
According to Mark A. Seifrid, “Romans,” in Commentary on the New Testament Use of the Old Testament, editors G. K. Beale and D. A. Carson, page 634:
The opening question concerning God’s help (“if God is for us … ?” [quotations are the author’s translations]) is thus transformed into an affirmation of the identity of God the Creator (“how shall [God] not also with him [for example, the Son] freely give to us all things?”). As the following context makes clear, it is the phrase “with him” that is operative: we are given “all things” with Jesus Christ. In and with him, in suffering, triumph, and finally possessing “all things” we come to know God as our loving Creator (Romans 8:17). The “all things” should not be taken abtractly, but in a concrete sense that includes the dimension of their temporal reality (see 1 Corinthians 3:21-23). Not only in the eschatological future, but throughout their existence, “all things,” including trial and suffering, serve God’s children (Romans 8:18-21, 28).
According to Colin G. Kruse, Paul’s letter to the Romans, page 354:
The context suggests that the “all things” that God works together with the Spirit to promote the good of believers includes their suffering (Romans 8:18) and weakness (Romans 8:26), though the “all things” here should probably not be restricted to sufferings but include all the circumstances of their lives (compare Cranfield, Romans, volume one, page 428; Witherington, Romans, page 226; Wright, Romans, page 600, says: “ʻAll things’—not just the groanings of the previous verses, but the entire range of experiences and events that may face God’s people—are taken care of by the creator God who is planning to renew the whole creation, and us along with it.”). In Romans 8:35-39 the apostle insists that nothing that believers encounter will be able to seperate them from the love of God.