Biblical Distinction Between Permissible and Beneficial Actions
The distinction between permissible and beneficial actions in a biblical context often revolves around what is allowed by divine law versus what actively contributes to a greater good or spiritual growth. While some actions may not be explicitly forbidden, they might not necessarily be beneficial or constructive.
In Jewish tradition, particularly within Rabbinic discussions, this distinction is explored in the context of vows. For instance, the Babylonian Talmud discusses the nuances of vows that forbid benefit from another person. A vow might prohibit general benefit from someone, but the specific types of benefit (e.g., stepping on their property, borrowing utensils not used for food preparation) are carefully delineated as either permitted or forbidden based on the precise wording and intent of the vow [3, 4, 5, 6, 7, 8]. This highlights a legalistic approach to distinguishing between what is technically allowed and what falls under a broader prohibition.
From a Christian perspective, the concept of actions being beneficial often relates to their ultimate purpose in glorifying God and fostering spiritual development. The Apostle Paul, for example, discusses how all things may be "lawful" but not all things are "expedient" or "beneficial" (1 Corinthians 10:23). This suggests a higher standard than mere permissibility. Actions that glorify God are commanded [2] and can be accomplished through various means, such as praising Him or relying on His promises [2]. Even afflictions, though not inherently desirable, can be made beneficial by God to promote His glory, exhibit His power, teach His will, or turn individuals back to Him [1].
The early Church Fathers also considered the nature of good and evil actions. Tertullian notes that while some corporeal and external things are "improperly called 'good'" in a natural sense (like receiving good or evil at the hand of the Lord, as Job says), true good is often linked to virtue and well-doing [10, 11]. Augustine, in discussing Abraham's willingness to sacrifice Isaac, distinguishes between an action that would be "shocking madness" if done of Abraham's own accord, but proves him "faithful and submissive" when done at God's command [12]. This illustrates that the authority and purpose behind an action can transform its moral and beneficial quality.
Thomas Aquinas, from a Scholastic perspective, explains that human actions acquire merit or demerit in God's sight based on whether they are "ordained to someone else, either by reason of himself, or by reason of the community" [9]. This implies that actions are not judged solely on their permissibility but on their alignment with divine purpose and their impact on others.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Glorifying God — Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12. Due to him -- 1Ch 16:29. For his Holiness. -- Ps 99:9; Re 15:4. Mercy and truth. -- Ps 115:1; Ro 15:9. Faithfulness and truth. -- Isa 25:1. Wondrous works. -- Mt 15:31; Ac 4:21. Judgments. -- Isa 25:3; Eze 28:22; Re 14:7. Deliverance. -- Ps 50:15. Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24. Obligation of saints to -- 1Co 6:20. Is acceptable through Christ -- Php 1:11; 1Pe 4:11. Christ, an example of -- Joh 17:4. Accomplished by Relying on his promises. -- Ro 4:20. Praising him. -- Ps 50:23. Doing all ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Nedarim 32b.10: MISHNA: The difference between one for whom benefit from another is forbidden by vow [ hamuddar hana’a meḥaveiro ] and one for whom benefit from his food is forbidden by vow concerns only setting foot on the other person’s property and borrowing from that person utensils that one does not use in preparation of food but for other purposes. Those two benefits are forbidden to the former but permitted to the latter.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Nedarim 183a.64:10: MISHNA: The difference between one for whom benefit from another is forbidden by vow [ hamuddar hana’a meḥaveiro ] and one for whom benefit from his food is forbidden by vow concerns only setting foot on the other person’s property and borrowing from that person utensils that one does not use in preparation of food but for other purposes. Those two benefits are forbidden to the former but permitted to the latter.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64a.15:1: MISHNA: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from another’s food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64b.15:1: MISHNA: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from another’s food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 8a.1: MISHNA: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from another’s food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter.”
- Mishnah (Jewish (Rabbinic)) “Mishnah, Mishnah Megillah 1:6: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from another’s food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter. The difference between animals consecrated to the Temple as vow offerings and animals consecrated as gift offerings is only that in the case of vow offerings, if they died”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Consequences of Human Actions by Reason of Their Goodness and Malice, Art. 4: Article: Whether a human action is meritorious or demeritorious before God, according as it is good or evil? I answer that, A human action, as stated above (Article [3]), acquires merit or demerit, through being ordained to someone else, either by reason of himself, or by reason of the community: and in each way, our actions, good and evil, acquire merit or demerit, in the sight of God. On the part of God Himself, inasmuch as He is man'”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LV. (part 1): Passages, indeed, might be found where corporeal and external (benefits) are improperly(5) called "good,"--those things, viz., which contribute to the natural life, while those which do the reverse are termed "evil." It is in this sense that Job says to his wife: "If we have received good at the hand of the Lord, shall we not also receive evil!"(6) Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, "I make peace, and create evil;"(7) and again ano”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XXVII.--THE LAW, EVEN IN CORRECTING AND PUNISHING, AIMS AT THE GOOD OF MEN. (part 2): and most perfect good, when one is able to lead back any one from the practice of evil to virtue and well-doing, which is the very function of the law. So that, when one fails into any incurable evil,--when taken possession of, for example, by wrong or covetousness,--it will be for his good if he is put to death. For the law is beneficent, being able to make some righteous from unrighteous, if they will only give ear to it, and ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 65): they are deservedly praised for doing them when required. The act, the agent, and the authority for the action are all of great importance in the order of nature. For Abraham to sacrifice his son of his own accord is shocking madness. His doing so at the command of God proves him faithful and submissive. This is so loudly proclaimed by the very voice of truth, that Faustus, eagerly rummaging for some fault, and reduced at last to slanderous charges, has not the boldness to attack this action. It is scarcely possibl”