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Joined: 2009/8/10
Posts: 18

 A study of the conscience

Does anyone have any recommendation of sermons, study material or comments on the conscience of man? I have been asked by some in our bible study group for more teaching and study on this subject.


 2009/8/24 21:37Profile

Joined: 2008/12/18
Posts: 49
Hunter Valley, Australia

 Re: A study of the conscience

Hi Thess

I did hear a message by J Edwin Orr here once upon a time. I remeber wanting to give it a second listen at that time. Hope that helps.

Tom :-)

 2009/8/24 22:32Profile

Joined: 2008/8/4
Posts: 201

this one?

 2009/8/24 22:36Profile

Joined: 2006/11/26
Posts: 3505

 Re: A study of the conscience

From "The Spiritual Man" by Watchman Nee

BESIDES THE FUNCTIONS OF INTUITION and communion, our spirit performs still another important task-that of correcting and reprimanding so as to render us uneasy when we fall short of the glory of God. This ability we call con-, science. As the holiness of God condemns evil and justifies good, so a believer's conscience reproves sin and approves righteousness. Conscience is where God expresses His holiness. If we desire to follow the spirit (and since we never reach a stage of infallibility), we must heed what our inward monitor tells us regarding both inclination and overt action. For its works would be decidedly incomplete if it were only after we have committed error that conscience should rise up to reprove us. But we realize that even before we take any step-while we are still considering our wayour conscience together with our intuition will protest immediately and make us uneasy at any thought or inclination which is displeasing to the Holy Spirit. If we were more disposed today to mind the voice of conscience we would not be as defeated as we are.


While we were sinners our spirit was thoroughly dead; our conscience was therefore dead as well and unable to function normally. This does not mean the conscience of a sinner stops working altogether. It does continue to, operate, though in a state of coma. Whenever it comes out of this coma it does nothing but condemn the sinner. It has no strength to lead men to God. Dead as it is to Him, God nonetheless desires the conscience to perform some feeble work in the heart of man. Hence in man's dead spirit conscience appears to do a little more work than the other functions of the spirit. The death of intuition and of communion seems to be a greater one than that of conscience. There is of course a reason for the variation. As soon as Adam ate the fruit of the tree of the knowledge of good and evil his intuition and communion died completely towards God, but his power of distinguishing good and evil (which is the function of conscience) was increased. Even today, while the intuition and communion of a sinner are altogether dead to God, his conscience retains something of its movement. This does not imply that man's conscience is alive; for according to the Biblical meaning of aliveness only that which has the life of God is reckoned as living. Anything void of God's life is considered dead. Since the conscience of a sinner does not embrace the life of God it is accounted dead, though it may appear to be active according to man's feeling. Such activity of the conscience augments the anguish of a sinner.

In initiating His work of salvation the first step of the Holy Spirit is to awaken this comatous conscience. He uses the thunders and lightnings of Mount Sinai to shake and enlighten this darkened conscience so as to convince the sinner of his violation of God's law and of his inability to answer God's righteous demand and additionally to convict him as one who is condemned and who deserves nothing but perdition. If one's conscience is willing to confess whatever sins have been committed, including the sin of unbelief, it will be sorrowful in a godly way, earnestly desiring the mercy of God. The tax-collector in our Lord's parable who went up to the temple to pray illustrates such a work of the Holy Spirit. It is what the Lord Jesus meant in his statement: "When (the Holy Spirit) comes, he will convince the world of sin and of righteousness and of judgment" (John 16.8). Should a man's conscience be closed to the conviction, however, then he can never be saved.

The Holy Spirit illuminates a sinner's conscience with the light of God's law so as to convict him of sin; the same Spirit also enlightens man's conscience with the light of the gospel so as to save him. If a sinner, upon being convicted of his sin and hearing the gospel of God's grace, is willing to accept the gospel and by faith take it, he will see how the precious blood of the Lord Jesus answers all the accusations of his conscience. Doubtless there is sin, but the blood of the Lord Jesus has been shed. What ground is left for accusation since sin's penalty has been fully paid? The blood of the Lord has atoned for all the sins of a believer; hence there is no more condemnation in the conscience. "If the worshipers had once been cleansed, they would no longer have any consciousness of sin" (Heb. 10.2). We may stand before God without fear and trembling because the blood of Christ has been sprinkled on our conscience (Heb. 9.14). Our salvation is confirmed by the fact that the precious blood has quieted this voice of condemnation.

Since the terrifying light of the law and the merciful light of the gospel both shine upon it, dare we overlook man's conscience in the preaching of the Word? Is our aim in preaching merely to make people understand in their mind, be moved in their emotion, and decide with their will without in the slightest touching their conscience? The Holy Spirit cannot do the work of regeneration through the precious blood if one's conscience has not been convicted of sin. We must stress the precious blood and the conscience proportionally. Some strongly insist on the latter but overlook the former; consequently sinners try hard to repent and to do good, hoping in this way to propitiate God's wrath with their own merits. Others emphasize the precious blood but neglect conscience. This results in a mental acceptance of the blood and a rootless "faith" because their conscience has not been reached by the Holy Spirit. Thus these two must be presented equally. Whoever is aware of an evil conscience will accept the full meaning of the precious blood.


"How much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God" (Heb. 9.14). In order to commune with God and to serve Him one first must have his conscience cleansed by the precious blood. As a believer's conscience is cleansed he is regenerated. According to the Scriptures the cleansing by the blood and the regeneration of the spirit occur simultaneously. Here we are informed that before one can serve God he must receive a new life and have his intuition quickened through the cleansing of the conscience by the blood. A conscience so cleansed makes it possible for the intuition of the spirit to serve God. Conscience and intuition are inseparable.

"Let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" (Heb. 10.22). We do not draw near to God physically as did the people in the Old Testament period, for our sanctuary is in heaven; nor do we draw near soulically with our thoughts and feelings since these organs can never commune with God. The regenerated spirit alone can approach Him. Believers worship God in their quickened intuition. The verse above affirms that a sprinkled conscience is the basis for communion with God intuitively. A conscience tinged with offense is under constant accusation. That naturally will affect the intuition, so closely knit to the conscience, and discourage its approach to God, even paralyzing its normal function. How infinitely necessary to have "a true heart in full assurance of faith" in a believer's communion with God. When conscience is unclear one's approach to Him becomes forced and is not true because be cannot fully believe that God is for him and has nothing against him. Such fear and doubt undermine the normal function of intuition, depriving it of the liberty to fellowship freely with God. The Christian must not have the slightest accusation in his conscience; he must be assured that his every sin is entirely atoned by the blood of the Lord and that now there is no charge against Him (Rom. 8.33-34). A single offense on the conscience may suppress and suspend the normal function of intuition in communing with God, for as soon as a believer is conscious of sin his spirit gathers all its powers to eliminate that particular sin and leaves no more strength to ascend heavenward.


A believer's conscience is quickened when his spirit is regenerated. The precious blood of the Lord Jesus purifies his conscience and accordingly gives it an acute sense that it should obey the will of the Holy Spirit. The sanctifying work of the Holy Spirit in man and the work of conscience in man are intimately related and mutually joined. If a child of God desires to be filled with the Spirit, to be sanctified, and to lead a life wholly after God's will, he must adhere to the voice of conscience. Should he not grant it its rightful place, he shall fall inescapably into walking after the flesh. To be faithful to one's conscience is the first step toward sanctification. Following its voice is a sign of true spirituality. If a Christian fails to let it do its work he is barred from entering the spiritual realm. Even if he regards himself (and is so regarded by others) as spiritual, his "spirituality" nevertheless lacks foundation. If sin and other matters contrary to God's will and unbecoming to saints are not restrained as dictated by its voice, then whatever has been superimposed through spiritual theory shall ultimately collapse because there is no genuine foundation.

Conscience testifies as to whether we are clear towards God and towards men and as to whether our thoughts, words and deeds follow the will of God and are not in any way rebellious to Christ. As Christians advance spiritually the witness of conscience and the witness of the Holy Spirit seem to close ranks. This is because conscience, being fully under the control of the Holy Spirit, daily grows more sensitive until it is attuned perfectly to the voice of the Spirit. The Latter is thereby able to speak to believers through their consciences. The Apostle's word that "my conscience bears me witness in the Holy Spirit" (Rom. 9.1) carries within it this meaning.

If our inward monitor judges us to be wrong we must in fact be wrong. When it condemns, let us repent immediately. We must never attempt to cover our sin or bribe our conscience. "Whenever our hearts condemn us" can we be less condemned by God, since "God is greater than our hearts" (I John 3.20) ? Whatever conscience condemns is condemned by God. Can the holiness of God pursue a lower standard than our conscience? If conscience insists we are wrong, we must be wrong indeed.

What should we do when we are wrong? Cease proceeding to do the incorrect thing if we have not yet done it; repent, confess, and claim the cleansing of the precious blood if we have done it already. It is to be regretted that so many Christians today do not follow these rules. Immediately after the reproof of their inner voice, they lay plans to quench its protest. They usually employ two methods. One is to argue with it, trying to marshal reasons for their action. They suppose that anything reasonable must be God's will and will be condoned by the conscience. What they do not understand is that conscience never argues or reasons. It discerns God's will through intuition and condemns everything which is not according to Him. Conscience speaks for God's will, not for reason. Christians ought not walk by reason but by God's will as disclosed in their intuition. Whenever they disobey any movement there, conscience raises its voice to condemn. Explanation may satisfy the mind but never conscience. As long as the issue condemned is not removed it shall not cease condemning. During the initial stage of a Christian's walk conscience only bears witness to right and wrong; as spiritual life grows, it bears witness as well to what is of God and what is not of God. Although many things appear good to human eyes, they are nonetheless condemned by conscience because they do not originate with God' revelation but are initiated instead by the Christians themselves.

The other method is to ease conscience with many other works. To solve the dilemma of refusing to obey their inner voice of accusation on the one hand but continuing to be afraid of its condemnation on the other, believers resort to many good works. They replace God's will with laudable deeds. They have not obeyed God, yet they insist that what they now do is just as good as what He has revealed-perhaps even better, broader in scope, more profitable, greater in influence. They highly esteem such works; God, however, deems them of no spiritual account whatsoever. He looks neither at the aggregate of fat nor at the number of burnt offerings but solely at the sum of obedience to Him. Nothing, regardless how commendable the intention, can move God's heart if the revelation in the spirit has been neglected. Doubling the consecration will not silence the accusing monitor; its voice must be followed; that and nothing else can ever please God. Conscience simply demands our obedience; it does not require us to serve God in any spectacular way.

Let us therefore not deceive ourselves. In walking according to the spirit we shall hear the directions of conscience. Do not try to escape any inward reproach; rather, be attentive to its voice. By constantly walking in the spirit we are constrained to humble ourselves and to heed the correction of conscience. Children of God should not make a general confession by acknowledging their innumerable sins in a vague manner, because such confession does not provide conscience opportunity to do its perfect work. They ought to allow the Holy Spirit through their conscience to point out their sins one by one. Humbly and quietly and obediently they should permit their conscience to reprove and condemn them of every individual sin. Christians must accept its reproach and be willing, according to the mind of the Spirit, to eliminate everything which is contrary to God. Are you reticent to let conscience probe your life? Dare you let it explore your real condition? Will you allow it to parade before you one after another all the things in your life as they are beheld by God? Will you grant conscience the right to dissect every one of your sins? In case you dare not, in case you are not willing to be so examined, then does not such drawing back prove that there remain many elements in your life which have not been judged and committed to the cross as they ought to have been: that there are still matters in which you have not wholly obeyed God nor fully followed the spirit: that some issues continue to hinder you from having perfect fellowship with God? If so, you cannot contend before God that "there is nothing between You and me."

Only an unconditional and unrestricted acceptance of the reproach of conscience with a corresponding willingness to do what is revealed can show how perfect is our consecration, how truly we hate sin, how sincerely we desire to do God's will. Often we express a wish to please God, to obey the Lord, to follow the Spirit; here is the test as to whether our wish is real or fancied, perfect or incomplete. If we are yet entangled in sin and not completely severed from it, most likely our spirituality is largely a pretense. A believer who is unable to follow his conscience wholly is unqualified to walk after the spirit. Before conscience has its demand realized, what else but an imaginary spirit will lead the person, since the true spirit within him continues to petition him to listen to the monitor within? A believer can make no genuine spiritual progress if he is reluctant to have his evil conscience judged in God's light and clearly dealt with. The truth or falsity of his consecration and service depends on his willing obedience to the Lord-both to His command and to His reproach.

After one has permitted conscience to begin operating, he should allow it to perfect its work. Sins must be treated progressively one by one until all have been eliminated. If a child of God is faithful in his dealing with sin and faithfully follows his conscience, he shall receive light increasingly from heaven and have his unnoticed sins exposed; the Holy Spirit shall enable him to read and to understand more of the law written upon his heart. Thus is he made to know what is holiness, righteousness, purity and honesty, concerning which he had had only vague ideas before. Moreover, his intuition is strengthened greatly in its ability to know the mind of the Holy Spirit. Whenever a believer is therefore reproved by his conscience his immediate response should be: "Lord, I am willing to obey." He should let Christ once again be the Lord of his life; he should be teachable and should be taught by the Holy Spirit. The Spirit shall surely come and help if a person is honestly minding his conscience.

Conscience is like a window to the believer's spirit. Through it the rays of heaven shine into the spirit, flooding the whole being with light. Heavenly light shines in through the conscience to expose fault and to condemn failure whenever we wrongfully think or speak or act in a way not becoming saints. If by submitting to its voice and eliminating the sin it condemns we allow it to do its work, then the light from heaven will shine brighter next time; but should we not confess nor extirpate the sin, our conscience will be corrupted by it (Titus 1.15), because we have not walked according to the teaching of God's light. With sin accumulating, conscience as a window becomes increasingly clouded. Light can barely penetrate the spirit. And there finally comes a day when that believer can sin without compunction and with no grief at all, since the conscience has long been paralyzed and the intuition dulled by sin. The more spiritual a believer is the more keenly alert is his inner monitor. No Christian can be so spiritual as to have no further necessity to confess his sin. He must be fallen spiritually if his conscience is dull and insensitive. Excellent knowledge, hard labor, excited feeling and strong will canriot substitute for a sensitive conscience. He who does not heed it but seeks mental and sensational progress is retrogressing spiritually.

The sensitivity of the conscience can be increased as well as decreased. Should anyone give ground to his conscience to operate, his spirit's window will let in more light next time; but should he disregard it or answer it with reason or works other than what it demands, then his conscience will speak more and more softly each time it is rejected until ultimately it ceases to speak. Every time a believer does not listen to conscience he damages his spiritual walk. If this self-inflicted wounding of his spiritual life continues unabated, he shall sink into the state of being fleshly. He will lose all his former distaste for sin and former admiration of victory. Until we learn to face squarely the reproach which arises from conscience, we do not actually appreciate how meaningful to our walk in the spirit this heeding of the voice of conscience is.


I have lived before God in all good conscience up to this day" (Acts 23.1). This is the secret of Paul's life. The conscience he refers to is not that of an unregenerated person but of a Holy Spirit-filled conscience. Bold in approaching God and perfect in his communion with Him, the Apostle's regenerated conscience gives him no reproach. He does everything according to it. Never does he do anything that his conscience objects to, nor does he ever permit one item to remain in his life which it condemns. He is therefore bold before God and man. We lose our confidence when our conscience is murky. The Apostle "always (took) pains to have a clear conscience toward God and toward men" (Acts 24.16), for "if our hearts do not condemn us, we have confidence before God; and we receive from him whatever we ask, because we keep his commandments and do what pleases him" (I John 3.21-22).

Believers simply do not realize how very significant their conscience is. Many have the idea that as long as they walk after the spirit all is well. They do not know that an unclear conscience means loss of confidence in approaching God and that this loss in turn means disruption of one's communion with Him. In fact, a muddied conscience can hinder our intuitive communion with God more than anything else. If we fail to keep His commandments and to do what pleases Him our monitor within shall naturally reprove us, rendering us fearful before God and hence keeping us from receiving what we seek. We can serve God only with a clear conscience (2 Tim. 1.3). An opaque one shall surely cause us to shrink back intuitively from God.

"Our boast is this, the testimony of our conscience that we have behaved in the world, and still more toward you, with holiness and godly sincerity, not by earthly wisdom but by the grace of God" (2 Cor. 1.12). This passage speaks of the testimony of conscience. Only a conscience without offense will testify for a believer. It is good to have the testimony of others, but how much better to have the testimony of our own conscience. The Apostle asserts that this is what he is boasting of here. In our walk after the spirit we need to have this testimony continually. What other people say is subject to error because they cannot fully know how God has guided us. Perhaps they may misunderstand and misjudge us just as the Apostles were misunderstood and misjudged by the believers in their day. At times they also may overpraise and over-admire us. Many times men criticize us when we actually are following the Lord; on other occasions they praise us for what they see in us, though it is largely the result of a temporary emotional outburst or a cleverly conceived thought on our part. Hence outside praise or criticism is inconsequential; but the testimony of our quickened conscience is momentous. We should pay extreme attention to how it bears us witness. What is its estimate of us? Does it condemn us as hypocritical? Or does it testify that we have walked among men in holiness and godly sincerity? Does conscience affirm that we already have walked according to all the light we have?

What is the testimony of paul's conscience? It testifies that he has "behaved in the world ... not by earthly wisdom but by the grace of God." Conscience in fact can testify to nothing else. What it contends for and insists upon in the believer is solely for that life to be lived by the grace of God and not by earthly wisdom. Earthly wisdom is totally nil in God's will and work. It equally amounts to nothing in a believer's spiritual life. Man's mind is altogether useless in his communion with God; even in his communication with the material world the mind occupies but a subordinate position. A child of God lives on earth exclusively by the grace of God, and grace implies something entirely done by Him, with men having no part in it (Rom. 11.6). Except as one lives exclusively by God-not permitting himself to take any initiative nor allowing his mind to have control over himcan conscience testify that he lives in the world in holiness and godly sincerity. In other words, it operates together with intuition. Conscience bears witness to everything done according to revelation in intuition, but it resists every action which is contrary to intuition, no matter how compatible it is with human wisdom. To sum up, conscience approves only the revelation of intuition. Intuition leads believers, while conscience constrains them to follow their intuition.

A good conscience which attests God's good pleasure in the believer (since there is nothing between him and God) is absolutely essential to a life walked after the spirit. That attestation ought to be the believer's goal: he should be satisfied with nothing less. This indicates what should be a normal Christian's life: as it was the testimony of the Apostle Paul, so must it be with us today. Enoch was a man of good conscience for he knew God was pleased with him. This attestation of God's satisfaction with us helps us to move forward. We must be very careful here, however, lest we exalt our "self" as though we have pleased God. All glory belongs to Him. We should take pains always to have a clear conscience; but should ours in fact be clear, we then must guard against the intrusion of the flesh.

I If our conscience consistently attests God's satisfaction with us, we shall have boldness to look to the blood of the Lord Jesus for cleansing each time we unfortunately fail. To have a good conscience we must not depart for a moment from that blood which continually and forever cleanses us. Confessing our sin and trusting in the precious blood are unavoidable. Moreover, because our sinful nature is still within us, we will not be able to recognize many hidden works of the flesh until we have matured spiritually. What we formerly considered harmless may now become sinful to us. Without the cleansing of the precious blood we could never be at peace. But once it is sprinkled on our conscience it shall continue to do its work of cleansing.

The Apostle confides that what he seeks is to have a good conscience towards God and men. These two directions, Godward and manward, are deeply entwined. If we wish to maintain a good conscience towards men, it must first be clear with respect to God. An unclear conscience towards God automatically brings in an unclear one towards men. Consequently all who want to live spiritually must seek to have a clear conscience towards God (I Peter 3.21). This does not in any way signify that it is unimportant to have a good conscience before men. On the contrary, there are many things which can be done towards God but not towards men. Only a clear conscience towards men effects a good testimony before them. Man's misunderstanding does not affect the testimony: "keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame" (I Peter 3.16). Good conduct cannot appease an evil conscience; but neither will much reviling by man cast a shadow over a good conscience.

A good conscience also enables us to receive God's promises. Christians nowadays frequently complain that their little faith is the cause for failure to live a perfect spiritual life. Naturally there are many reasons for not possessing greater faith, but the gravest of these is probably an evil conscience. A good conscience is inseparable from a great faith. The moment it is offended, at that very moment faith is weakened. Let us observe how the Bible joins these two elements: "whereas the aim of our charge is love that issues from a pure heart and a good conscience and sincere faith" (1 Tim. 1.5). Again: "holding faith and a good conscience" (I Tim. 1.19). Conscience is the organ of our faith. God hates sin intensely, for the apex of God's glory is His infinite holiness. His holiness will not tolerate sin, not even for a moment. If a believer does not purgeaccording to the dictate of conscience-everything contrary to God's mind, he shall lose his fellowship with God instantaneously. All the promises which God grants us in the Bible may be considered conditional. None are bestowed to gratify one's fleshly lust. No one shall experience the Holy Spirit, communion with God, and answered prayer if he does not deal away with his sin and flesh. How can we claim the promise of God with boldness if our voice within is accusing us? How can anyone, whose conscience does not bear him witness that he has lived on earth in holiness and godly sincerity, be a man of prayer who is able to ask God for unlimited rewards? What is the use of praying if our inward monitor reproves us when we lift up our hands to God? Sin must first be forsaken and cleansed before we can pray with faith.

We need to possess a conscience void of offense, not in the sense that it is better than before or that much evil has been done away but that it is without offense and confident before God. This ought to be the normal condition of our conscience. If we prostrate ourselves before it and allow it to reprove us: if we offer ourselves entirely to the Lord and are willing to perform all His purposes: then our confidence shall increase until it is possible for us to regard our conscience as void of offense. We dare to tell God that now we have nothing left which is concealed from Him. So far as we are concerned we know of nothing between us and Him. In walking by the spirit we should never permit the tiniest offense to stir up our conscience. Whatever it condemns must be confessed immediately, cleansed by the precious blood and forsaken, so that no trace be left behind. Each day we should seek to have a good conscience, because no matter how short a time conscience may be offended it renders great harm to the spirit. The Apostle Paul has set us a good example in always having a good conscience. Therein alone shall we maintain uninterrupted fellowship with God.


In abiding by the spirit and listening to the voice of conscience we should remember one thing, and that is, conscience is limited by knowledge. It is the organ for, distinguishing good and evil, which means it gives us the knowledge of good and evil. This knowledge varies with different Christians. Some have more while others have less. The degree of knowledge may be determined by individual environment or perhaps by the instruction each has received. Thus we can neither live by the standard of others nor ask other people to live by the light we have. In a Christian's fellowship with God an unknown sin does not hinder communion. Whoever observes all the will of God known to him and forsakes everything known to be condemned by God is qualified to enjoy perfect fellowship with Him. A young Christian frequently concludes that due to his lack of knowledge he is powerless to please God. Spiritual knowledge is indeed quite important, but we also know that the lack of such knowledge does not hinder one's fellowship with God. In the matter of fellowship God looks not at how much we apprehend of His will but rather at what our attitude towards His will is. If we honestly seek and wholeheartedly obey His desires, our fellowship remains unbroken, even though there should be many unknown sins in us. Should fellowship be determined by the holiness of God, who among all the most holy saints in the past and the present would be qualified to hold a moment's perfect communion with Him? Everyone would be banished daily from the Lord's face and from the glory of His might. That sin which is unknown to us is under the covering of the precious blood.

On the other hand, were we to permit to remain even the tiniest little sin which we know our conscience has condemned, we instantly would lose that perfect fellowship with God. just as a speck of dust disables us from seeing, so our known sin, no matter how infinitesimal, hides God's smiling face from us. The moment the conscience is offended immediately fellowship is affected. A sin unknown to the saint may persist long in his life without affecting his fellowship with God; but as soon as light (knowledge) breaks in, he forfeits a day's fellowship with Him for every day be allows that sin to remain. God fellowships with us according to the level of the knowledge of our conscience. We shall be very foolish if we assume that, since a certain matter has not hindered our fellowship with God for so many years, it cannot later be of any consequence.

This is because conscience can condemn only to the extent of its newest light; it cannot judge as sinful that of which it is not conscious. As the knowledge of a believer grows, his conscience too increases in its consciousness. The more his knowledge advances the more his conscience judges. One need not worry about what he does not know if he but completely follows what he already does know. "If we walk in the light" that is, if we are walking in the light which we

have already" as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin (though many are still unknown to us)" (I John 1.7). God has unlimited light. Although our light is limited, we shall have fellowship with God and the blood of His Son shall cleanse us if we walk according to the light we have. Perhaps there are still sins today unremoved from our life, but we are not conscious of them; hence we can continue to have fellowship with God today. Let us keep in mind that, important as conscience is, it nevertheless is not our standard of holiness, because it is closely related to knowledge. Christ Himself is alone our single standard of holiness. But in the matter of fellowship with God, His one condition is whether or not we have maintained a conscience void of offense. Yet, having fully obeyed the dictates of conscience, we must not visualize ourselves as now "perfect." A good conscience merely assures us that so far as our knowledge goes we are perfect, that is, we have arrived at the immediate goal, but not the ultimate one.

Such being the case, our standard of conduct rises higher to the degree our knowledge of the Scriptures and spiritual experience increase. Only when our lives become holier as our light progresses can we preserve a conscience without offense. It shall invariably accuse us if we accompany this year's knowledge and experience with only last year's conduct. God did not cut off His fellowship with us last year because of our sins unknown to us then; but He certainly shall sever it today if we do not forsake the sins unknown last year but now known this year. Conscience is a Godgiven current standard of holiness. Whoever violates that standard is assumed to have committed sin.

The Lord has many words for us, but in view of the immaturity of our spiritual understanding He has to wait. God deals with His children according to their respective conditions. Due to varying degrees of knowledge in the conscience some are not conscious of sins regarded as very great by their fellow believers. Hence, let us not judge one another. The Father alone knows how to handle His children. He does not expect to find the strength of "young men" in His "little children" nor the experience of "fathers" in the "young men." But He does wait for each of his children to obey Him according to -what he already knows. Were we to know for sure (which is not easy) that God has spoken to our brother on a particular matter and that our brother has failed to listen, then we can persuade him to obey. Yet we should never force our brother to follow what our conscience says to us. If the God of perfect holiness does not reject us because of our past unknown sins, how can we, on the basis of our current standard, judge our brother who only knows now what we knew last year?

In fact, in helping other people we should not coerce obedience from them in small details but only advise them to follow faithfully the dictate of their own conscience. If their volition yields to God they will obey Him when the Holy Spirit sheds light on the words clearly written in the Bible. As long as his volition is yielded, a believer will follow God's desire the moment his conscience receives light. The same is applicable to ourselves. We should not overextend ourselves to the point of exciting the strength of our soul to understand truths beyond our present capacity. If we are disposed to obey today's voice of God, we are considered acceptable. On the other hand, we should not restrain ourselves from searching any truth which the Holy Spirit may lead us intuitively to search. Such restraint would mean lowering our standard of holiness. In a word, there is no problem for that one who is willing to walk by the spirit.


A few moments ago we remarked that the standard of our holy living is Christ, not conscience, though the latter nonetheless is of great significance. It testifies whether or not in our everyday life we have pleased God; it consequently serves as a criterion for the current degree of holiness. If we live by what conscience teaches we have arrived at the place we should be for the present moment. It is therefore a prime factor in our daily walk after the spirit. In whatever matter we disobey the dictate of our conscience we shall be reprimanded by it. As a result we shall lose peace and shall be cut off temporarily from having fellowship with God. There is no question that we must follow what conscience demands; but how perfect its demand is remains a question.

As we have seen, conscience is limited by knowledge. It can guide only by the knowledge it possesses. It condemns every disobedience to what it knows, but it cannot condemn what it itself does not know. Hence a vast distance obtains between the measure of conscience and the measure of God's holiness. just here we find at least two defects. First, a conscience with limited knowledge condemns only what it knows as wrong and leaves untouched in our life numerous matters which are not according to God's will. God and those more matured saints know how imperfect we are, and yet we continue to walk in our old fashion for lack of new light.

Is not this an enormous defect? This imperfection is nonetheless bearable because God does not judge what we do not know. Despite this flaw we can fellowship with Him and be accepted if we simply obey whatever our conscience dictates.

But the second defect, unlike the first, does interfere with our fellowship with God. Just as a limited knowledge fails to judge what ought to be judged so it may also judge what should not be judged. Does it mean that conscience is faulty in its guidance? No, the leading of conscience is correct and must be heeded by believers. But there are different degrees of knowledge among the saints. Many things which can be done with knowledge are condemned as sins by the conscience of those who lack knowledge. This manifests the disease of believers' immaturity. The fathers can do many things with perfect liberty for they have advanced knowledge, experience and position, but for the little children to do them would be entirely wrong because they simply do not possess such knowledge, experience and position. This does not imply that there are two different standards for the Christians conduct. It just shows, however, that the standard of good and evil is bound up with individual position. This law applies to the secular, as well as to the spiritual, realm. Many matters agree perfectly with God's will when done by matured believers, but these very items become sins if copied by immature ones.

The reason for this variance is the different degrees of knowledge in our consciences. When one believer does what his conscience deems good he is obeying the will of God; but the conscience of another person may judge the same thing as evil, and he will be sinning against God if be does it. The absolute will of God is always the same; but He reveals His mind to each person according to the limitation of their spiritual position. Those with knowledge have a stronger conscience and consequently enjoy more liberty; while those without knowledge harbor a weaker conscience and hence experience more bondage.

This is distinctly illustrated in the first letter to the Corinthians. There was much misunderstanding among the Christians at Corinth concerning the eating of food offered to idols. Some of them regarded idols as possessing no real existence since there is no God but One (I Cor. 8.4). So for them there could be no difference between the food offered to idols and food not so offered: both with propriety could be eaten. But others, having long been accustomed to idols, could not help viewing the food as though it were truly offered to an idol. They felt uneasy when eating it. Because their conscience was weak while eating the food, they were defiled (v.7). The Apostle treated this divergence of view as a matter of knowledge (v.7). The former had light and therefore did not sin when they ate, for their conscience did not bother them; the latter, however, not enjoying such knowledge, felt uneasy while eating and so were guilty. Thus we see the great importance of knowledge. The increase of it sometimes may increase the condemnation of conscience but it may equally decrease its condemnation.

It is advisable for us to beseech the Lord to grant us more knowledge in order that we may not be bound unreasonably, but this knowledge must be kept in humility lest we, like the Corinthians, fall into the flesh. In case our knowledge is inadequate and our conscience continues its censure, we must obey its voice at all cost. We should never philosophize that since this thing is not wrong according to God 's highest standard, we can do it in spite of what our conscience says. Let us not forget that conscience is our current standard of God's leading. We need to submit to it, else we sin. God judges whatever conscience judges.

What we have discussed here concerns merely outward items such as food. In those items of a more spiritual character there can be no such difference of liberty and bondage, however much our knowledge grows. Only in these external physical matters does God deal with us according to our age. In the young believers He pays much attention to their food, clothing and other external issues, because He desires to put to death the evil deeds of the body. If the young genuinely have a heart to follow the Lord they shall find Him frequently calling them, through their spirits conscience, to subdue themselves in these matters. But those with deeper experience in the Lord seem to enjoy more liberty in their conscience with respect to these items because they already have learned how to obey Him.

Yet the more advanced ones are confronted by one of the most serious hazards here. Their conscience becomes so strong as to drift into cold numbness. Young Christians who follow the Lord wholeheartedly obey Him at many points, for their conscience is sensitive and easily moved by the Holy Spirit. Old believers, on the other hand, have so much knowledge that they tend to overdevelop their mind so as to numb the sensitivity of the conscience. They are tempted to do things according to the knowledge of their mind and seemingly render themselves immovable by the Holy Spirit. This is a fatal blow to spiritual life, It removes the freshness from a believer's walk and causes it to become old and dull. Regardless how much knowledge we possess, let us be careful not to follow it but the conscience of our spirit.

Should we disregard what is condemned intuitively by our conscience and take our knowledge as our standard of conduct, we have already settled into walking after the flesh. Is it not true that our conscience sometimes can be greatly disturbed when we set out to do what is absolutely legitimate according to the truth we know? That which conscience condemns is reckoned as not in accordance with God's will, even though by the knowledge of our mind it is good. This is because our knowledge is acquired through the searchings of our intellect and not by revelations in our intuition. Hence the leading of conscience and of knowledge can prove to be quite conflicting.

Paul indicates that one's spiritual life shall be impaired enormously if he disregards the reproach of conscience and follows the knowledge of his mind instead. 'For if any one sees you, a man of knowledge, at table in an idol's temple, might be not be encouraged, if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak man is destroyed, the brother for whom Christ died" (I Cor. 8.10-11). Seeing a believer with knowledge eating food offered to idols, the one without knowledge tends to think be too can so eat. But if the latter eats against the voice of his conscience he falls into sin. Let us never for a moment, then, walk by the knowledge we have. However much of it we have accumulated, we ought only to heed the intuition and conscience of the spirit. Perhaps one's knowledge may influence his conscience; even so, what he must follow directly is his conscience. God is looking more for our obedience to His will than for the "correctness" of our conduct. Our listening to the voice of conscience guarantees the genuine character of our consecration and obedience. Through our conscience God examines our motive--whether we desire to obey Him or we seek something else.

Another thing one must guard against is the blocking of his conscience. It often loses its normal operation through a kind of blockage. When we are surrounded by those whose conscience is deadly numb, ours may be numbed also through their argument, conversation, teaching, persuasion or example. Beware of teachers with hardened consciences: beware of man-made consciences: reject all attempts of man to mold yours. Our consciences must be responsible directly to God in all regards. We ourselves must know His will and responsible for executing it. We will fail if we neglect our conscience to follow that of another.

Let us recapitulate. The conscience of the believer constitutes one of the indispensable faculties of his spirit. We ought to follow its guidance fully. Though it is influenced by knowledge, its voice nonetheless represents God's highest will for His children today. It is well for us to arrive at the highest for today. Other matters we need not worry about. Let us continuously maintain our conscience in a healthy condition. Do not permit any sin to hurt its feeling. If at any time we discover that it has become cold and hard as though nothing can move us, let us recognize by this that we have fallen deeply into the flesh. In such a case, all the Bible knowledge we have acquired is but stored in the mind of the flesh and is lacking in living power. We ought to follow the intuition of our spirit unceasingly, being filled with the Holy Spirit, in order that our conscience may increase daily in sensitivity and our repentance may be as instantaneous as our knowledge of anything wrong between us and God. Do not be concerned purely with the mind and neglect the intuitive conscience. The extent of spirituality is measured by the sensitivity to our conscience. Countless are those Christians who have disregarded their conscience in the past and are now unlively, merely holding some dead knowledge in their brain. May we be ever watchful lest we stumble into the same trap. Do not be afraid to be easily moved. Never fear to have the conscience exercised too much; only fear for it not to be moved enough. Conscience serves as a monitor for God. It informs us where something has gone wrong or needs to be repaired. We can avoid much destructive consequences later if we but listen to conscience earlier.


 2009/8/25 2:10Profile

 Re: A study of the conscience

Hi Thess,

You might like to obtain the book recommended by philologos, [url=]here[/url], called [i]Conscience[/i] by O Hallesby.

I've begun to read it, but I haven't finished it yet.

 2009/8/25 5:30

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