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CONSCIENCE
Self-awareness that judges whether or not an act one has carried out or plans to carry out is in harmony with one’s moral standards. The conscience also functions to make a person aware of actions taken that were wrong.
“Let Your Conscience Be Your Guide”
Since knowledge of what is good has been distorted by sin, can conscience be a valid moral guide? Many ethicists hold that all moral intuitions are developed entirely through social training; others take a less extreme view. Certainly children’s consciences are influenced by reinforcement of approved conduct and by discipline of misbehavior within the framework of family life. From a Christian point of view, although one’s conscience is an inner witness to spiritual and moral truth, it cannot be regarded invariably as the voice of God. No one has such a grasp on moral truth that his or her sinful nature may not overwhelm the conscience and render it unreliable.
Nonetheless, the existence of conscience argues strongly for God’s existence and reveals something about his nature—namely, that God always does what is right and that he punishes the transgression of his laws. Even unbelievers, simply from recognition of their moral nature, sense that they are ultimately responsible to God (Rom 1:19-20, 32 OET ROM 1:19–20 · OET ROM 1:32). The 18th-century philosopher Immanuel Kant, for example, posited belief in God, freedom, and immortality on the basis of conscience. The Christian knows that behind conscience is a God who is personal, ethical, self-revealing, and the Creator, Sustainer, and moral Governor of the universe.
In essentially every culture certain kinds of conduct are approved or disapproved. Such evidence suggests that conscience cannot be explained merely on the basis of social convention or the preferences of individuals. Within the Christian community, where considerable diversity also exists, the standard of morality is not provided primarily by a narrow social structure but by a broad allegiance to biblical truth. Maturity comes as Christians recognize themselves as part of a larger body, under the lordship of Christ, fellowship is maintained and a good conscience preserved by walking in the light (1 Jn 1:7). A bad conscience is cleansed by confession of sin and the acceptance of God’s forgiveness (v 9).
Jump to OET JN1 1:7 section.
Jump to OET JN1 1:9 section.
Both the English word “conscience” and the Greek word translated as “conscience” in the NT literally mean “to be with knowledge.” In the OT, Adam and Eve hid themselves from God in shame because their consciences passed moral judgment on their disobedience (Gn 3:8-10). All human beings normally have the power of moral judgment: “The spirit of man is the lamp of the Lord, searching all his innermost parts” (Prv 20:27, rsv). Conscience, then, is a gift of God to provide light in matters of good and evil.
Jump to OET GEN 3:8–10 section.
Jump to OET PRO 20:27 section.
In the New Testament
The word “conscience” is found 32 times in the NT (see KJB), especially in the writings of the apostle Paul. Conscience, in Paul’s writings, is regarded as passing judgment not only on conduct that has already taken place but also on what ought to be done in the future. The behavior of people who are without God’s law shows that the law’s requirement is “written on their hearts” (Rom 2:14-15). Paul’s statement that every person should “be subject to the higher authorities” to avoid God’s judgment and “for the sake of conscience” presupposes that conscience can establish obedience as a moral requirement (13:5).
Jump to OET ROM 2:14–15 section.
Jump to OET ROM 13:5 section.
To approve, or pronounce “not guilty,” is a function of conscience just as important as self-condemnation. Paul said, “I am not aware [using the same root word from which ‘conscience’ is derived] of anything against myself” (1 Cor 4:4, rsv). Yet conscience is neither a final court of appeal nor an all-sufficient guide: Paul went on to say, “I am not thereby acquitted. It is the Lord who judges me.” In another passage Paul called on his conscience to verify his truthfulness, linking the verdict of conscience with the Holy Spirit (Rom 9:1; cf. 2 Cor 1:12) without developing the nature of that relationship.
Jump to OET CO1 4:4 section.
Jump to OET ROM 9:1 section.
Jump to OET CO2 1:12 section.
Justifying his ministry to the Corinthians, Paul asked them to judge his conduct in the light of their own consciences (2 Cor 4:1-2). Insisting that God knew the motivation behind his conduct (that is, the “fear of the Lord”), he hoped that the Corinthians’ conscience would also recognize it (5:11). When Paul wrote to Timothy, he linked a good conscience with sincere faith (1 Tm 1:5); when people depart from the faith, their consciences can become “seared” or rendered insensitive by their persistence in evil (4:2).
Jump to OET CO2 4:1–2 section.
Jump to OET CO2 5:11 section.
Jump to OET TI1 1:5 section.
Jump to OET TI1 4:2 section.
Answering a question about meats offered to idols, Paul spoke of the conscience as exercising judgment on prospective as well as on past behavior (1 Cor 8-10 OET CO1 8:1–13 · OET CO1 9:1–27 · OET CO1 10:1–33). Some had a conscience that was “weak” due to ignorance (1 Cor 8:7); they failed to understand that everything is clean (Rom 14:20).
Jump to OET CO1 8:7 section.
Jump to OET ROM 14:20 section.
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