Conscience (συνείδησις)
The conscience defines the internal faculty by which a person distinguishes between what is right and what is wrong based upon their knowledge. The English word “conscience” is derived from Latin, combining con- (“with”) and scientia (“knowledge”), which originated from the Greek language. The Greek concept of conscience stems from the combination of σύν (“with”) and οἶδα (“intuitive knowledge”). Thus, through its etymology into English, it has kept its original meaning of knowing oneself.
Romans 2:15 describes the function of the conscience. It either accuses or excuses a person’s thoughts and actions based on intuitive knowledge. The conscience does not derive from or rely upon Mosaic law. However, the Mosaic law is good. Therefore, those who are not under the law, yet do the things in the law, these actions are a law unto themselves, displaying the knowledge of good and evil that resides within them. The conscience results from Adam partaking from the tree of the knowledge of good and evil, not the giving of the law (Genesis 3:22).
The conscience will affect both the thoughts and the actions of a man. In an attempt to find a reason to have Jesus arrested by the Romans, the scribes and Pharisees devised a plan that they perceived would put Him into a situation where no matter how He answered, they could accuse Him. They caught a woman in the act of adultery (John 8:4). Under the Mosaic law, this was an action worthy of death; however, the Romans did not permit the Jews to put people to death based on their laws (Leviticus 20:10; John 18:31). Thus, if Jesus judged her worthy of death, they could accuse Him before the Romans. However, if He did not state her actions were worthy of death, they would use the Mosaic Law to accuse Him (John 8:6). In response, Jesus simply stated, “He who is without the sinfulness among you, let him cast the first stone.” Then he was silent. Through this silence, each of them began to accuse or excuse themselves based on their knowledge of themselves. From the oldest to the youngest, one by one, they went away without picking up a stone, for their own consciences convicted them (John 8:7).
While standing before the commander of the garrison in Jerusalem to face his accusers, Paul states to the chief priest and council that he has lived in good conscience before God until this day (Acts 23:1). Paul’s actions have always aligned with what he believed. Standing before Felix, the governor, Paul again reiterates that he has always strived to have a good conscience without offense to God and men (Acts 24:14). The reason for his bonds was for the hope in God, which even those who are accusing him hold, concerning the resurrection of the dead, both the just and unjust.
Even after their continual rejection of the resurrection of Christ, Paul still had a great sorrow and continual grief in his heart for his brethren the Jews. His conscience and the Holy Spirit both bear witness to this. His desire for Israel to partake in the glories of her Messiah is evident in Paul’s actions, particularly his habit of visiting the Jews in a new city first (Luke 4:16; Acts 17:2).
Paul encourages Christians to honor those in governmental positions and not to arrange themselves in war against them (Romans 13:1). There is no authority except from God. God has given rulers their authority to be a terror to those who do evil, not to those who do good. Therefore, the grace believer is to submit, for the benefit it brings, to the governing authorities not only for the sake of wrath, but for their own conscience (Romans 13:5).
The conscience can be improperly trained. Before knowing God, the religious practices a man engages in influence his conscience. This influence is displayed by how a person perceives the value of the things which are offered to idols, particularly in the realm of food and drink. The spiritually mature man who knows God knows there is only one God and thus these idols are nothing (1 Corinthians 8:4). However, this knowledge is not in everyone, for some with a conscience of an idol will eat it as something offered to an idol. Because of this perception, their conscience is weak and will thus be defiled by partaking of this food (1 Corinthians 8:7). Therefore, Christian who are stronger in the faith are to pay attention to how their actions impact those who are weak in conscience. For someone who is weak in their conscience concerning idols, when they see the stronger in the faith partaking of things offered to an idol, they may partake, violating their own conscience in this matter (1 Corinthians 8:10). Our knowledge of truth is not to be used in such a way that it causes a conscience issue with another saint. For in doing so, we would harm their weak conscience and sin against the Christ (1 Corinthians 8:12). This sin results from not loving a fellow saint and thereby using the freedom in Christ in such a manner that influences the weaker in the faith to violate his conscience and thus sin (Romans 14:23).
When it comes to food, for the sake of conscience, we are not to ask about it. Whether it is sold in the marketplace or served to us by one who invites us to eat, we are to eat without question for conscience sake (1 Corinthians 10:25–27). This is not only for our conscience, but also for those who are with us. If someone says that what we are about to eat was offered to an idol, for the sake of their conscience, we are not to partake (1 Corinthians 10:28–29).
The conscience can be malignantly evil and even seared. Before being saved, our conscience was malignantly evil. However, as we draw close to God, He will cleanse our conscience (Hebrews 10:22). In these last days, many will depart from the faith, giving heed to the teachings of demons. They speak lies in hypocrisy while having their own consciences seared with a hot iron, rendering them insensitive and callous (1 Timothy 4:2). These are teachers who are unsympathetic when they do wrong, caring little for how their actions negatively impact others. Because their conscience is seared, they forbid marrying while committing adultery, fornication, and uncleanness, while merchandising the saints for their own ill-gotten gain without regret. To those who are unclean, all things are unclean, for even their mind and conscience are stained (Titus 1:15). This stain is a deep ethical and spiritual pollution resulting from being involved with the world system, idolatry, and spiritual fornication (Ezekiel 20:7).
Our boasting should be as Paul’s boasting. We are to have a good conscience, conducting ourselves in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God (2 Corinthians 1:12). Since we have received mercy, we are to renounce the hidden things of shame, not walking in craftiness nor handling the word of God in a deceitful manner, but by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God (2 Corinthians 4:2).
Our conscience can be beneficial. The purpose of the commandment is to love with a clean heart and a good conscience (1 Timothy 1:5). Those who stray from this turn aside to idle talk, giving heed to fables and endless genealogies, while desiring to be law teachers (1 Timothy 1:4, 6–7). Our good conscience results from waging a proper military engagement against our enemies while holding onto faith (1 Timothy 1:18). A good conscience is not to be rejected, as some will do. For those who reject the faith, shipwreck their lives. Hymenaeus and Alexander, who were delivered over to Satan so that they should learn not to blaspheme, followed the path of rejecting the faith and a good conscience (1 Timothy 1:19–20). A good conscience concerns our conduct, even under persecution (1 Peter 3:15–16). It is an aspect of grace to suffer for our conscience towards God (1 Peter 2:19). Through our honorable lifestyle, we maintain a good conscience in all things (Hebrews 13:18). Water baptism is for the purpose of a good conscience, as it represents our death with Christ and our resurrection from the dead (1 Peter 3:21).
Having a clean conscience is a requirement for the man who holds the position of a deacon. This man must be reverent, not double-tongued, not given to much wine, not greedy for dishonest gain. He must hold the faith with a clean conscience (1 Timothy 3:9). A clean conscience is free from impurity. To those who are clean, all things are clean (Titus 1:15). Cleanliness relates to a proper display of one’s religious beliefs, not just an outward display that contradicts conduct (James 1:27). God is the One who cleans our hearts from dead works to serve Him in freedom of the Spirit (Hebrews 9:14). With a clean conscience, we are to serve God (2 Timothy 1:3).
The conscience is the manifestation of the knowledge of good and evil within the human nature. It is neither good nor evil by nature; rather, it is the ability to discern what is beneficial from what is wrong. The conscience does not rely upon law, for those who have no law will by nature do the things of the law, showing these to be a law unto themselves. Since the conscience is neutral by nature, it is influenced by the knowledge a person possesses. Idolatry and adherence to the basic principles of the world system negatively influence the conscience. The sin nature of man manipulates the conscience to permit the malignantly evil desires it seeks to produce. Thus, man’s heart is evil from his youth (Genesis 8:21).
When our hearts go against our knowledge, God is greater than our hearts (1 John 3:20–21). Therefore, our conscience is not to be our guide. We are to walk by the Spirit, not by the flesh, using the renewed mind we possess in Christ so that our senses are properly trained to discern what is proper from what is wrong (Hebrews 5:14). Walking by the Spirit enables us to apply the truth and thereby overcome our sin nature (Galatians 5:16).
Consciousness is the state of being aware of one’s own existence and person. Humans have this awareness because they possess a spirit (1 Corinthians 2:11). Consciousness is not linked to the physical body, nor does it come from the conscience. Those in Sheol retain their consciousness (Isaiah 14:9–10). When Paul died and was permitted to enter paradise, he retained his consciousness (2 Corinthians 12:1–4). The rich man, Lazarus, and Abraham are fully conscious of their existence and surroundings after death (Luke 16:19–31). Therefore, consciousness relates to the person that resides within the heart, not the physical body.
The heart is the center of a human. It is the result of the three parts of the human essence joining together, in which a person is formed. The person is not a separate part of the nature of a man; rather, the person is the individualization of a nature. Due to the corrupt nature of mankind, the heart is a usurper (deceitful) above all things and is sick (Jeremiah 17:9). What comes out from the heart defines a man (Luke 6:45; Matthew 15:18).
The conscience is not part of the old nature. When Adam sinned, he did not change his nature in any way. Through his trespass and sin, he corrupted his nature. Conscience is a result of the knowledge that human nature now possesses; it is the ability to discern right from wrong. Therefore, the conscience resides within the person. Both saved and unsaved people possess a conscience (Romans 2:14; 1 Timothy 1:5). A saved person does not lose their conscience. As those who are saved, we are to train our senses to discern right from wrong (Romans 5:14). This training directly relates to the conscience.