We've all heard the phrase before, but what does it actually mean? And is it biblical?

Each one of us has an idea of the 'greater good' framed in their minds to some extent. One example that comes to my mind is the dilemma of choosing the lesser of two evils. Another simpler one would be deciding on which road to take to avoid traffic.

One of more intense scenarios is the doctor example. If a doctor can save five people from death by killing one healthy person and using that person’s organs for life-saving transplants, then the greater good theory implies that the doctor should kill the one person to save five. Or, if a person makes a promise, but breaking the promise allows them to perform an action that leads to a better outcome (than keeping the promise would have). The theory then implies that the promise should be broken. Makes sense, right? The real question is - is it morally right?

Philosophers call 'the greater good theory', utilitarianism. Utilitarianism is understood entirely in terms of the consequences produced. On the utilitarian view, one ought to maximize the overall good — that is, consider the good of others as well as one's own good, then make your decision.

The doctrine implies that actions are right if they are useful or for the benefit of a majority. A utilitarian philosopher would say something is 'morally right' insofar as it promotes happiness, and that the greatest happiness of the greatest number should be the guiding principle of conduct and morality. Starting to see the problem?

You would have to have infinite knowledge to know for certain that every reaction and chain reaction caused is truly going to make the most amount of people happy. The utilitarian philosophy fails on many levels. Especially in the case of the utilitarian high priest Caiaphas. I can't say for certain that Caiaphas was a self-admitted utilitarian, but he certainly sounds like one in our text for tomorrow.

As we finish John 11, the plot to kill Jesus emerges. Jesus has done lots of things to irritate the Jews and the Pharisees. He's healing on the sabbath. He's raised dead people. He's made wild claims about being the true Bread from heaven and the great I Am. And now, at this point, fresh off of Lazarus' resurrection, the Jews are worried about what will happen if the news of this self-proclaimed King and Messiah hits Roman ears. Everyone knew it would be the end of the temple business, their influence, and their influencing power over the nation as a whole. In other words, their entire identity as a people would be compromised.

Caiaphas' reveals his brilliant utilitarian philosophy in verses 49-50. He says to Jews worried about Rome finding out about Jesus' miracles and claims... "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." It's practically straight out of a modern day Saul Alinsky political revolutionary handbook :-) For the greater good, Caiaphas, the high priest, the supposed most holiest guy in town, says it's okay to murder as long as the intentions are right.

What we're going to see tomorrow, is that even a supposed morally good 'ends' never justifies an immoral or unbiblical means. Of course, Caiaphas had the wrong intentions, but he did speak the right words. The saving of the nation would be implemented and completed by the actual death of Jesus. But what brought the Jews and the high priest to a place where they would do such a thing? It's the fear of losing their identity.

And as we'll see tomorrow, we have to be careful not to point too many fingers too quickly at the Jews alone. We'll be challenged as to the reality of our own identity in Christ.

As we finish up John chapter 11 tomorrow, we enter into Jesus' last week of ministry through chapters 12-20, we'll see the plot and official decision is made by the Jews to have Jesus killed. Let's read ahead and prepare for the passion week in the remaining chapters.

One of the amazing things of being 'identified' with Christ is that He first wanted to be identified with you! While you and I were sinners, He died for us so we can consider ourselves to be dead to sin, but alive to God in Himself (Romans 6:11). Is there a better identity to put on? I think not.

Listen to this sermon on John 11:47-57 by clicking on the links below.