Expedient
The Biblical Meaning
The English word "expedient" in modern usage often carries a negative connotation — doing what is convenient rather than what is right. But in the Bible, the underlying Greek word sumphero means something quite different. It literally means "to bring together" or "to be profitable," and in Scripture it always refers to what is genuinely beneficial and in accord with God's purposes. Understanding this distinction is essential for reading several important New Testament passages correctly.
Jesus and the Expedient Departure
The most theologically rich use of "expedient" comes from Jesus himself in John 16:7: "It is expedient for you that I go away: for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you." Here Jesus tells his disciples that his physical departure from the world is genuinely for their benefit, because it will result in the coming of the Holy Spirit. What seemed like a devastating loss — the departure of their Lord — was actually the necessary precondition for something even greater.
This passage reveals a profound principle: God's plans often involve apparent loss that leads to greater gain. The disciples could not see how Jesus's absence could be beneficial, yet his words proved true at Pentecost when the Spirit came with power (Acts 2:1-4).
Caiaphas and Unwitting Prophecy
In John 11:50, the high priest Caiaphas declared, "It is expedient for us that one man should die for the people, and that the whole nation not perish." Caiaphas meant this as cold political calculation — sacrificing Jesus to prevent Roman intervention. Yet John notes that Caiaphas unwittingly prophesied that Jesus would die for the nation and indeed for all God's scattered children (John 11:51-52). What Caiaphas intended as political expediency, God transformed into redemptive sacrifice. The same word sumphero carries vastly different weight depending on the speaker's intent and God's sovereign purpose.
Paul and Christian Freedom
The apostle Paul used the concept of expediency to navigate questions of Christian liberty. In 1 Corinthians 6:12, he wrote, "All things are lawful for me, but not all things are expedient." He repeated this principle in 1 Corinthians 10:23: "All things are lawful, but not all things are profitable." Paul was teaching that Christian freedom is not unlimited license. Something may be technically permissible yet not beneficial for spiritual growth or the well-being of others.
In 2 Corinthians 8:10, Paul applied the concept to the collection for the Jerusalem church, advising what was profitable for the Corinthians to do. In 2 Corinthians 12:1, he mentioned that boasting was "not expedient" — not genuinely beneficial even if he had the right to do so.
A Principle of True Benefit
Across all these passages, the biblical concept of expediency points to a single principle: what truly benefits God's people and advances His kingdom. It is never about cutting corners or choosing convenience over righteousness. Rather, it calls believers to evaluate their choices based on genuine spiritual profit — for themselves and for others.
Biblical Context
The word 'expedient' (sumphero) appears primarily in the Gospel of John and Paul's Corinthian letters. Jesus uses it to explain the benefit of his departure (John 16:7) and Caiaphas uses it in his unwitting prophecy (John 11:50). Paul employs it to define the boundaries of Christian liberty (1 Corinthians 6:12; 10:23) and in discussions of giving and apostolic boasting (2 Corinthians 8:10; 12:1).
Theological Significance
The concept of expediency teaches that God's purposes often involve what seems counterintuitive. Jesus's departure was genuinely beneficial because it brought the Spirit. The cross appeared to be political expediency but was divine redemption. Paul's teaching on expediency establishes that Christian ethics go beyond mere permission to consider genuine spiritual benefit for the community.
Historical Background
The Greek sumphero was commonly used in Hellenistic political and philosophical discourse to discuss what benefited the state or community. In rhetoric, debates about 'the expedient' versus 'the just' were standard topics. The New Testament writers adopted this language but transformed it by grounding true benefit in God's purposes rather than human calculation.