A Conscientious Christian
D. Scott Meadows
And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men (Acts 24.16).
Are you a “conscientious” Christian? “Wishing to do what is right, especially to do one’s work or duty well and thoroughly” (Lexico); “governed by or conforming to the dictates of conscience: scrupulous” (MWCD). “Scrupulous” means “having moral integrity: acting in strict regard for what is . . . right or proper” (MWCD).
Acts 24.16 is a conscientious Christian’s exemplary motto (1 Cor 11.1).
Understand and imitate Paul’s example as a conscientious Christian.
Eight words to describe a conscientious Christian as illustrated in Paul:
- Deliberate (I exercise myself)
No one becomes a conscientious Christian automatically without their own personal decisions, resolves, and persistent efforts. No one else can make you a conscientious Christian. Even God works in you to will and to do this— you are willing, you are doing (Phil 2.13). “A holy violence, a conflict, a warfare, a fight, a soldier’s life, a wrestling, are spoken of as characteristic of the true Christian” (Ryle, “Holiness,” xxvi), not passively waiting for a holy zap and instant purity.
- Disciplined (I exercise myself)
“Exercise” was probably chosen for translation in its sense of “exerting one’s powers or strength; to practice habitually” (Webster 1828, v.t. #4). The Greek original is used only here, probably with the senses of to practice, to do one’s best, to endeavor, all with the connotation of strenuous effort (lexicons). Alternate translations are “strive” (NKJV), “take pains” (ESV), and “do my best” (NASB). One elaboration says “mortifying my body, deadening my carnal affections, bodily appetites, endeavoring in all respects” (Amp.).
In trying to be conscientious, we must do things comparable to athletes training for excellence (1 Cor 9:24–27; 1 Tim 4.7, 8). The most vigorous language fits very well our call to self-discipline here in the quest for moral perfection.
- Discerning (to have a conscience)
Many have attempted to define conscience in the light of Scripture. The Greek term is said to denote “the psychological faculty that distinguishes between right and wrong; either afflicts or comforts the person depending on their actions” (LBSL), or, more concisely, “moral sensitivity” (LN). One eminent Puritan said “conscience is man’s judgement of himself, of his estate and actions, as they are subjected unto the judgment of God” (Samuel Annesley in “Puritan Sermons,” 1.1). Hebrews 5.14 praises the spiritually mature as “those who by reason of use have their senses exercised to discern both good and evil,” that is, who excel above others, the immature, in this moral judgment, though none are utterly without a conscience (Rom 2.14, 15). Paul was very judicious in distinguishing true from false, right from wrong, and good from evil. We all can grow in this.
While one’s conscience is a precious gift, it is by no means infallible or our absolute moral standard. In some cases, it may prove horribly wrong (e.g., Jn 16.2; Rom 10.2, 3). Indeed, Christians often differ in “doubtful” things, some being too scrupulous and others not enough. We must remain affectionate and patient with each other (Rom 14.1–3).
• Dependable (always)
While making no claim to perfect consistency here, Paul, admittedly a sinful man, sets forth his serious intention and habitual practice (cf. Acts 23.1). He disciplined himself with great success “to have always a conscience void of offense.” The English word here has the sense of “at all times, invariably” (MWCD); the Greek, “seemingly without interruption” (LBSL), “always, continually, constantly” (BDAG; cf. Luke 24.53; Acts 10.2). “These are the great principles of my life and conduct” (JFB, in loc.). “He constantly strives to do God’s will” (NTC, in loc.). What a sterling example!
• Demanding (void of offense)
A conscientious Christian is demanding in that she holds herself to high moral standards. The English phrase, “void of offense,” means essentially being “without [awareness of any] sin,” that is, not knowing anything against oneself. The Holy Spirit led Paul to write, “I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord” (1 Cor 4.4 NKJV). His conscience was clear but it is not the ultimate judge. Still, Paul’s example illustrates that a clear conscience is a high, attainable, and very desirable aim. The alternative is to be aware that the Lord has a controversy or complaint against you (Mic 6.2).
The Greek terminology means either a conscience which takes no offense at one’s own actions, a quiet or clear conscience before God and man, or it is a conscience that suffers no hurt through one’s acts, an unharmed conscience (TDNT). As a fire to the hand with a functioning nervous system, so is sin to one with a functioning conscience. Being burned by sin is far worse than its physical counterpart, which we are so careful to avoid. “By doing the evil that their conscience condemns, their wickedness becomes a foretaste of the judgment to come . . . and [the mind] will experience even greater torments if it does not desist from the evil behavior that it knows to be wrong” (Gregory the Great, “The Book of Pastoral Rule,” 3.31). The Greek root is associated with falling and a stone or rock that causes one to stumble and suffer injury. We must always diligently aim, rather, for a good, a pure conscience (Acts 23.1; 2 Tim 1.3).
• Dutiful (moral law, especially in Scripture, the objective standard)
“Duty” refers to moral obligation; “dutifulness” to conscientiously or obediently fulfilling it (NOAD). Our moral obligation is to fulfill God’s moral law revealed most clearly in Scripture. Whatever our conscience may plead, it does not justify any deviations from the objective standard of right and wrong found in God’s Word, Holy Scripture. This is to inform and reform our conscience so that it may grow in ethical discernment.
The obligation to follow one’s conscience flows from what conscience is. The summons of conscience to do what is good in particular concrete circumstances demands obedience only because it is the application of the objective and universal moral good. The error into which many fall is to think that to judge an action to be good makes it good. . . . Conscience is not some independent capacity to decide what is good and evil. Conscience functions within the moral order; it does not constitute that order. The moral imperative to follow one’s conscience is an obligation in the practical order not the speculative order: conscience commands behavior, it does not determine truth (William E. Carroll, “Conscience and Human Autonomy”).
• Devout (toward God)
Our most basic moral responsibility is to God, not ourselves or other people. “Conscience refers to God” (Calvin, Institutes III.xix.16). While Paul’s testifies of a conscience “void of offence toward God, and toward men,” we must not imagine that God and men are equal with respect to our offenses. “He speaks thus, because the fruits of a good conscience go forth and reach even to men. But . . . properly speaking, [conscience] refers to God only” (ibid.). Even though he had adulterously violated Bathsheba and murdered her husband Uriah (2 Sam 11), David confessed his sins as fundamentally against God alone. “Against thee, thee only, have I sinned” (Psa 51.4). God alone is the Lawgiver who binds our conscience
(Jas 4.12). He is the Judge to whom we must ultimately give account (Rom 14.12).
Keeping one’s conscience clear, therefore, is the basic act of a Christian’s devotion to God. This is more important than all external acts of worship without it (Psa 51.16, 17; cf. Isa 1.10ff.; Amos 5.21–24).
• Decent (toward man)
A “decent” person is honorable, honest, trustworthy, dependable, worthy, respectable, upright, clean-living, incorrupt, virtuous, good, ethical, moral; obliging, helpful, accommodating, indulgent, unselfish, altruistic, generous, kind, kindly, thoughtful, considerate, courteous, civil, polite, well-mannered, neighborly, hospitable, pleasant, agreeable, amiable (NOAD). These excellent personal traits are the fruit of keeping God’s law from the heart with a good conscience.
As true morality involves loving God supremely and our neighbors as ourselves (Matt 22.36–40), we strive to be conscientious in our relations toward neighbors also. The Golden Rule (Matt 7.12) and the second table of the law (Exodus 20.12–17) are basic and always to be followed. This was Paul’s own habit and specific counsel to his fellow Christians under grace (Rom 13.7–10).
Knowing all this, let us, with prayerful dependence upon God’s grace, strive to imitate Paul’s worthy example. In this way we will also prove to be conscientious Christians and examples for others. Amen. Ω
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The following books by D. Scott Meadows are available at Trinity Book Service and Cristianismo Histórico:
Ebook: A Call to Pure Worship | D. Scott Meadows