Choosing What Is Really Important

By John Y. May

John May is a retired evangelical Christian writer who lives in Lancaster, Pennsylvania.

Introduction

This essay suggests that the biblical view not only demands delineation of right versus wrong, but also calls for value assessments (the better and the best) that are really essential in moral decision-making.

What is it that serves as the guideline or standard for our choices? According to the biblical scheme, the answer is that it is ultimately God’s own disclosure of his will and purposes that performs this function.

Where there is specific instruction—or an implied principle—from divine revelation for a moral issue, then that word of the Lord outweighs the diverse guesses of conflicting human opinion. Nothing less than the guidance of a trustworthy, caring God—and his biblical spokespersons—deserves our full attention. It is precisely from such a vantage point that our decision-making is to be adequately assessed.

Recognition of the good, in its biblical description, begins with what God says and does (Ps. 119:68). [1] Being God, he gets to set the standards and make the rules of the human moral quest (Ps. 119:138). And he has done just that.

Issues Of Right And Wrong

Observing that God is the source of the moral order carries the related obligation to find out the details of his requirements. He provides this information in the disclosure of his will and purposes contained in the biblical revelation. Carl F. H. Henry informed us, “the will of God has been focused for men in and through a special activity of intelligible revelation and inspired writings.” [2] Dallas Willard, of the University of Southern California, explains that the “written Word of God is an expression of God’s mind…. As we read and study it intelligently, humbly, and openly, we come increasingly to share God’s mind.” [3]

In this connection, we should notice the astonishing number of very specific commands, precise directions, clear-cut concrete instructions, as well as general principles, which are contained in the Bible for our compliance and which cover scores of ethical situations.

Dealing with the morality of the individual begins with a realistic understanding of the basic human condition—that is its nature, which is sinful and rebellious against God and his will (Rom. 3:23; cf. Eccl. 7:20; 1 John 1:8). Because of his sinful condition and inclination, man needs what Dallas Willard refers to as a “pervasive inner transformation” [4] or the “renovation of our heart.” [5] What is needed is a change that results in “a radical rearrangement of our character and conduct.” [6]

Man’s moral predicament is that, because of his sin, he finds himself in violation of God’s designed moral pattern (1 John 3:4), separated from relationship with him (Isa. 59:2), subject to his wrath (John 3:36b), and disconnected from the source of spiritual life and moral vitality (Eph. 4:18). Further, he is unable to restore moral integrity to himself through his own effort, good intentions, or striving (Eph. 2:8-9; Titus 3:5).

Fortunately for us, God—out of his love, mercy, and grace—has initiated a course of restoration, a plan of salvation and reconciliation through Jesus Christ (Acts 15:11; Eph. 1:7) and his gospel (Rom. 1:16; Eph. 1:13). God, and God alone, can remedy man’s lost condition and provide forgiveness from sin (Ex. 34:6-7; Isa. 43:25; Dan. 9:9). His solution is the sending of Christ to die on our behalf (Rom. 5:8; Heb. 2:9; 1 John 4:9-10) and removing the guilt and penalty for our sins. Not only does this sacrificial action by Christ fully meet God’s demands, but also it is the only remedy that is needed or available to us (Acts 4:12; 1 Tim. 2:5-6).

Man’s responsibility is to respond, first, in repentance of his rebellion and indifference (Ezek. 18:32; Acts 3:19); [7] then, he is to put his trust solely in the gracious, saving provision of Christ for him (John 3:16; Acts 16:31; Rom. 4:5).

All who so trust in Jesus Christ as Savior are born anew by God’s Spirit (Titus 3:5b; 1 Pet. 1:3), given new life (John 3:16; 5:24; 6:40), justified (Rom. 5:1; Gal. 2:16), and forgiven (Acts 10:43). The resulting, new convert is described as being a “new creation” (2 Cor. 5:17) and having a “new self” or nature (Eph. 4:24; Col. 3:10).

Transformed by Christ’s renewing of his mind and will, the new believer in Christ is then charged with living a new life (Rom. 6:4) under the guidance of God’s Spirit (John 16:13), a life that involves a change of motives and purpose (2 Cor. 5:15; 1 Pet. 4:2). With moral rectitude reestablished through Christ’s intervention on his behalf, the regenerated or spiritually renewed individual can now pursue authentic moral activity. [8]

Under the help and guidance of God’s Spirit, the Christian can now move forward in growth (2 Pet. 3:18; Col. 1:10) and thoughtful obedience (1 John 2:3). He strives, with God’s enabling, to more fully conform his life to the will of God—a process which is ongoing and lifelong. [9] Real ethical endeavor now is not just possible; it is expected of him (Rom. 12:2; Titus 3:8).

But there is much more to the Bible’s ethical challenge.

The Imperative Of The Better And Best

It has been already noted that there are hundreds of examples where Scripture speaks specifically to the rightness or wrongness of a course of action. But there are also those instances where more than one option qualifies as acceptable (i.e., good), or not in violation of biblical prohibition or command. In these situations, one option has to be accepted over another. We might refer to this choice as a value assessment concerning the better or the best course to pursue. It involves sensing the importance or priority of things from a biblical viewpoint (Ps. 119:37). [10]

Donald A. Carson observes that in Paul’s thinking:

There are countless decisions in life where it is not a question of making a straight-forward decision between right and wrong. What you need is the extraordinary discernment that helps you…make the best possible choice. [11]

Value assessments are as much a part of biblical, moral obligation as are determinations of matters of right versus wrong. Typically, the Bible sets these forth with terms such as “choose” (Deut. 30:19), “discernment” (Phil. 1:10), “prudent” (Prov. 13:16; 14:8), “discretion” (Prov. 2:11), “valued” (Luke 16:15b; Heb. 11:26), “esteem” (Isa. 66:2b), “supremacy” (Col. 1:18), “importance” (1 Cor. 15:3), “excellent” (Titus 3:8b), “worth” (1 Pet. 3:4), “praiseworthy” (Phil. 4:8), “surpassing” (Phil. 3:8), “greater” (1 John 5:9), and “better…than” (Ps. 118:8; Prov. 22:1). These words or phrases are often indicative of value judgments.

Although especially noticeable in the Psalms and Proverbs, this terminology is found throughout the whole spectrum of biblical writings. That these value statements are inseparably imbedded and interwoven into an admittedly moral context (in Proverbs, for example) suggests that value judgments involve moral obligation. These kinds of choices, too, should be made with biblically informed insight (Ps. 119:105).

Primacy Of God

From the multitude of value-related references in the Bible, several themes warrant highlighting. First, there is the primacy of the living God. He alone is truly God (Isa. 45:21-22; Jer. 10:10). Accordingly, he is to be the primary focus of our knowledge (Jer. 9:23-24), trust (Prov. 3:5), and devotion (1 Chron. 22:19). So, the Scriptures urge us to seek first his rule and rightness (Matt. 6:33), to obey him (Deut. 13:4), and to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37).

Personal Reconciliation

Second, there is the urgency for us to appropriate the personal salvation offered by Christ alone via an intentional transaction with God of repentance, trust, and commitment. Jesus himself raised the premier inquiry, “What good is it for a man to gain the whole world, yet forfeit his soul?” (Mark 8:36). [12] In view of this urgency, immediate response is advised: “Seek the Lord while he may be found” (Isa. 55:6); even “today, if you hear his voice” (Heb. 3:7-8); for “now is the day of salvation” (2 Cor. 6:2b). In the final analysis, until a person has had a reconciling transaction with Jesus Christ, he is simply out-of-step with the Creator’s program (John 14:6; 1 Tim. 2:5; Heb. 11:6).

Pleasing God

Third, there is the priority of living to please God. So, the psalmist prayed, “May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord” (Ps. 19:14). The Bible also speaks of the priority to “find out what pleases the Lord” (Eph. 5:10), with the added goal of then really doing “what is pleasing to him” (Heb. 13:21). When a Christian actually so lives and acts, it brings credit to God (1 Cor. 10:31) and joy to the person himself (Ps. 97:11; John 15:10-11). [13] Following Jesus as Lord ought to change one’s priorities forever.

A compelling observation is made by the apostle Paul (1 Cor. 10:23) regarding the matter of making choices and reaching decisions in a setting of Christian freedom. The NIV reads: “‘Everything is permissible’—but not everything is beneficial. ‘Everything is permissible’—but not everything is constructive.” The context clearly implies that the first “everything” in each sentence here refers to everything that is morally nonoffensive or acceptable, as judged from a consideration of right versus wrong. The meaning of the verse, then, could be rendered: everything morally lawful is permissible, but not everything is deemed equally beneficial (helpful) or equally constructive (uplifting).

This very significant Pauline passage argues that the committed believer has the freedom—and the obligation—to choose from permissible options that one which potentially yields the most beneficial and constructive value. That is, he is to select the better or the best alternative available to him, for the glory of God.

Sinclair B. Ferguson, recognizing the need to prioritize our obligations, effectively highlights the situation:

True discernment means not only distinguishing the right from the wrong; it means distinguishing the primary from the secondary, the essential from the indifferent,…the good and the better from the best. [14]

The Challenge

Dynamic for the moral task and proper decision-making begins with the indispensable, life-transforming change of the individual—the genuine, God-wrought conversion of the human being, followed by the continuing, disciplined commitment to the person and principles of Jesus Christ. Genuine forgiveness and renewal, then, can pave the way to spiritual resources which help the believer to follow—however imperfectly—the God-given guidelines for moral endeavor.

Of equal importance, the biblical view of moral obligation incorporates an imperative assessment of the better and the best.

As James I. Packer urges us:

Never let the good, or the not-so-good, crowd out the best. [15]

Notes

1. Carl F. H. Henry acknowledged, “Christian ethics derives its content and sanction and dynamic and goal from God” (Christian Personal ‘Ethics [Grand Rapids: Eerdmans, 1957], 188). Edward J. Carnell also pointed out that the Christian maintains “that the will of God is the final standard of good, and that what God wills is good because he wills it” (A Philosophy of the Christian Religion [Grand Rapids: Eerdmans, 1952], 313). Richard J. Mouw concurs that God’s moral pronouncements “should function as basic reference points for testing our accounts of moral meaning and value” (The God Who Commands [Notre Dame, IN: University of Notre Dame Press, 1990], 41). Gilbert Meilaender, ethics professor at Valparaiso University, suggests that our attention to God’s instructions is ultimately a question of whether our life will be “lived with rather than against the grain of the universe God has created” (“Conscience and Authority,” First Things, 177 [Nov. 2007]: 35). Peter F. Jensen adds, “With God we may be sure of a scrupulous fairness and even-handedness” (At the Heart of the Universe [Wheaton: Crossway Books, 1997], 118).
2. Carl Henry, Christian Personal Ethics, 266.
3. Dallas Willard, Hearing God (Downers Grove, IL: InterVarsity, 1999), 161. Richard B. Hays of Duke University stresses that “normative Christian ethics must begin and end in the interpretation and application of Scripture” (The Moral Vision of the New Testament [New York: HarperCollins, 1996] 10). Paul Ramsey of Princeton University commented that “the basic principles of Christian ethics cannot be understood except from a study of the New Testament” (Basic Christian Ethics [New York: Charles Scribner’s Sons, 1950], xiii). L. Gregory Jones of Duke University advocates that “reclaiming a rich familiarity with Scripture…will provide us with greater resources for…discovering afresh Scripture’s formative and transformative power to change people’s lives” (“Formed and Transformed by Scripture: Character, Community, and Authority in Biblical Interpretation,” in Character and Scripture, ed. William P. Brown [Grand Rapids: Eerdmans, 2002], 22).
4. Dallas Willard, Renovation of the Heart (Colorado Springs: Navpress, 2002), 10.
5. Ibid., 15.
6. Horatius Bonar reminded us, “Only that which can go down into the very depths of our spiritual being can produce any change which is worthy of the name” (The Everlasting Righteousness [Unicoi, TN: Trinity Foundation, 1994], 100).
7. Carl F. H. Henry observed that “humanity is not finally doomed without opportunity for repentance…. God yet extends his call to repentance and his offer of pardon” (Christian Personal Ethics, 220). Concerning moral issues, Horatius Bonar affirmed that “the question of pardon must be settled before we proceed to others” (God’s Way of Holiness [Chicago: Moody Press, 1930], 34).
8. Of the person who has been redeemed and regenerated, Bernard L. Ramm noted that this “is the platform on which he can build an ethical life (The Right, the Good and the Happy [Waco, TX: Word, 1971], 27). Thomas F. Torrance of Edinburgh University explained that justification of an individual “sets all our ethical relations on a new basis” (God and Rationality [New York: Oxford University Press, 1971], 63). William Hendrikson also contended that “what is needed is transformation, inner change, the renewing of the mind…of the inner disposition” (Exposition of Paul’s Epistle to the Romans, vol. 2 [Grand Rapids: Baker, 1981], 406). Michael Green stresses that “you need to have Christ’s new life cursing through your personality before you can produce…a Christlike character” (New Life, New Lifestyle [Portland: Multnomah, 1984], 16). Emile Cailliet explained, “The great danger is precisely in stressing action…before the heart and mind have been set right” (The Beginning of Wisdom [New York: Revell, 1947], 159). Scripturally viewed, the unrepentant individual is considered morally deficient and pronounced “not good” (Rom. 3:12).
9. Gilbert Meilaender points out that Christ’s enabling power is at work in the believer’s daily striving to make progress in the life of discipleship and in bringing his life into obedience to God’s will (“Hearts Set to Obey,” Dialog 43, no. 1 [Spring 2004]: 43-44).
10. Keith E. Yandell, University of Wisconsin philosophy professor, explains that ethical enterprise—among its other concerns—endeavors to discover what has ultimate value (“Narrative Ethics and Normative Objectivity,” in Faith and Narrative, ed. Keith E. Yandell [New York: Oxford University Press, 2001], 239). Lewis B. Smedes puts it quite simply: “Another thing worth remembering about the moral side of life is this: some things do not matter as much as other things” (Choices: Making Right Decisions [San Francisco: Harper & Row, 1986], 20). Roy O. McClain agrees that “some things matter not at all, and very few matter supremely” (If With All Your Heart [Westwood, NJ: Revell, 1961], 34). A. T. Robertson remarked that moral insight is needed to focus on “what things are…the most important and to put the emphasis in the right place” (Paul’s Joy in Christ: Studies in Philippians [Grand Rapids: Baker, 1979], 70). Lou Prontnicki observed that Jesus himself “knew what his overall goals were, so that he could say ‘no’ to some of the seemingly good demands placed upon him if they didn’t fit the overall plan” (“Priorities,” His Magazine, 37, no. 1 [Oct. 1976]: 1).
11. Donald A. Carson, A Call to Spiritual Reformation (Grand Rapids: Baker, 1992), 127. John E. Hare of Yale University reinforces the need “to have a way to rank what good things are more important and what good things are less” (Why Bother Being Good? [Eugene, OR: Wipf & Stock, 2010], 184). Markus Bockmuehl concurs that the biblical obligation is to assess “what is truly essential and excellent…to distinguish…the best from what is merely second best” (The Epistle to the Philippians [London: A & C Black, 1997], 68).
12. Other persons and resources may sometimes assist a person, but only Christ can rescue the individual soul from moral ruin. Thus, Edward J. Carnell maintained, “Non-Christians can develop relative truths about nature and life, but they cannot answer the profound question, ‘How can a sinner be just before God?’” Christian Commitment, viii.
13. J. Ross Wagner assures us, “It is just this bond between devoted following of Christ and deep, enduring, overflowing joy that is at the heart of Paul’s exhortations in Philippians” (Baccalaureate address, “Rejoice in the Lord!” The Princeton Seminary Bulletin 28, no. 1 (2007): 1.
14. Sinclair B. Ferguson, “Discernment: Thinking God’s Thoughts After Him,” Eternity 39 (September 1988): 57. Ferguson explains further: “Sometimes the important distinction we need to discern is not between what is evil and what is good, but between what is comparatively harmless and what is actually valuable” (Taking the Christian Life Seriously [Grand Rapids: Zondervan, 1981], 21).
15. James I. Packer, God’s Words (Grand Rapids: Baker, 1992, 214.