Sermon Tone Analysis

“One must be in subjection, not only to avoid God’s wrath but also for the sake of conscience.”

[1]

How many sermons have you ever heard concerning the conscience?

I confess that I have been in service to the churches for almost forty years, and on only two previous occasions have I ever preached a sermon dealing with conscience.

Just as telling is the fact that I cannot recall ever hearing a single message dealing with the conscience.

Comparatively few systematic theologies even make mention of conscience.

Listen carefully, therefore, for the message which you are about to hear may be the sole message on this subject you will ever hear.

In our studies through this portion of the Apostle’s contribution to the Word of God, we have witnessed Paul teaching about the proper function of government.

Additionally, he has presented the expectation that Christians will be exemplary in their submission toward the legitimate authority of government.

As we have seen throughout this series of studies, whenever we speak of submission and authority we enter the realm of controversy.

Accordingly, I am compelled to issue a caution to those who either listen to this message or read it.

I caution not to draw unwarranted conclusions concerning the role of Christians in the modern state on the basis of this single message.

You must be cautious before making any statement concerning the legitimate authority of government based upon this message in isolation from the truths presented in the entire passage.

The purpose of this message seeks neither to explore the authority of government nor to explore the limits of obedience toward government; these issues have been explored previously.

We previously explored the parameters of governmental authority and the requirement for Christian submission.

I encourage you to review the previous messages in this particular series before you draw any conclusions concerning a biblical view of the Christian in the modern state.

[2] We have witnessed two powerful reasons for this required submission.

First, government receives authority from God.

Thus, if we resist the authority of the state, we are resisting the authority of God, and God will judge us.

Second, the state itself will judge us if we resist its authority.

The state will insist upon obedience and will punish us if we do not submit to its authority.

Together, these are two good reasons for Christian submission to the authority of the state.

At this point, we might think that Paul is prepared to move on.

However, just as we think he is prepared to wrap up his argument, he says, almost as an afterthought, “Oh, yes, and also because of conscience.”

No longer is Paul’s argument merely pragmatic, but now it touches the very heart of our lives as children of the True and Living God.

To this point, it is as if Paul had said, “You should obey the state because you will get in trouble if you don’t.”

Now, however, he says, “You should obey the state because it is the right thing to do; and you know you should do what is right.”

James Boice observes, “Instead of treating us as we might treat an animal, training it to respond mechanically by rewarding desired behaviour and punishing undesirable behaviour, Paul treats people as responsible moral agents—that is, as human beings made in God’s image—by appealing to our consciences.”

[3]

A DEFINITION OF CONSCIENCE — We know that the concept of the conscience was more important to Paul than to all other Bible writers.

I say this because the word conscience occurs twenty-nine times in the ENGLISH STANDARD VERSION OF THE BIBLE, only one of which occurrences is in the Old Testament.

There, it translates the Hebrew word which was usually translated “heart.”

The word conscience occurs in the New Testament twenty-eight times.

Peter uses the word twice and the author of Hebrews uses the word four times.

However, the Apostle Paul uses the word no less than twenty-two times (including two times in statements recorded in the Book of Acts).

The English word conscience is from the Latin conscientia, a compound of con (“together” or “with”) and scio (“to know”).

This is a translation of the Greek suneídāsis, which means literally “knowledge with.”

[4] This is fine, but what is the conscience?

The nominal meaning of the concept of conscience is “an inner awareness, a knowledge within one’s self.”

[5] Roger Congdon, in a thorough study of the concept of conscience, concludes that “conscience is our ‘knowing with’ God’s law by which we realise whether or not we are conforming to His standard.”

[6]

Conscience appears to be inherited, for though the wicked may act as though they are without conscience, evidence seems to point to the conclusion that conscience is a part of all mankind.

Congdon argues persuasively, “In the natural man, of a surety, it is not dominant, for the sin nature prevails and perverts it.

Education may colour it; exercise will strengthen it.

To disobey its voice dulls the power it has, and to ignore it constantly will result in a callused conscience.

But the voice is still there and still capable of speaking.

It seems probable that if a man were absolutely destitute of conscience he could not be saved, because it would be impossible for him to realise his need of a Saviour otherwise.

As long as the gospel is addressed to all men, then, and all are saveable, it would appear a logical conclusion to say that all have workable consciences.”

[7]

Secular writers usually employ the concept of conscience in a negative manner.

One might argue that this is the proper use of the concept since we are sinful creatures.

Each of us is compelled to confess that we are guilty of many offences against Holy God, and consequently, our consciences usually condemn us.

I would suppose it accurate to say that a guilty conscience is one of the greatest struggles facing any of us as Christians.

Sir Arthur Conan Doyle, creator of Sherlock Holmes, was also a creative practical joker.

The story is told of one horrendously clever practical joke that he once played.

He wrote a short, unsigned telegram, all in fun, to twelve of the best known men in England.

The anonymous message was the same—six scary words.

“All is discovered.

Flee at once.”

Within 24 hours, not one of those men could be found.

The Apostle said that God’s law is written on the heart [see ROMANS 2:15].

Although people may be desensitised to evil, they really cannot forget that it is evil.

Though conscience may be driven underground, we can never erase it.

Chuck Colson refers to a survey of fifteen abortionists.

“You might think that abortion didn't trouble them, but you'd be wrong.

Some of the staff reported that they refused to look at the aborted fetus.

“Others looked but felt ‘shock, dismay, amazement, disgust, fear, and sadness.’

Two thought that abortion ‘must eventually damage the physician psychologically.’

One found herself becoming increasingly resentful about the casual attitudes of some patients, even though she approved of abortion herself.

Two of the staff described dreams about vomiting up fetuses or about protecting other people from looking at them.”

He observes, “It was once expected that RU-486 would be an easy way to have an abortion because swallowing a pill is simpler than undergoing a surgical procedure.

The facts are much different: RU-486 can cause severe bleeding, cramping and nausea.

The expulsion of the embryo may take several days, and the woman may be able to recognize the remains of her child in the toilet or collection bucket.

“But get this: Pro-abortion researchers in clinical trials of RU-486 argued that for some women, these awful burdens are just what makes RU-486 attractive.

These women welcome the increased suffering because they regard it as a price they ought to pay, a kind of atonement for having an abortion -- interesting.

Now why would they be trying to atone if they didn't know that abortion is wrong?”

He relates a final story, “Budziszewski quotes a pro-abortion counselor who told a pro-abortion journalist, ‘I am not confident even now, with abortion so widely used, that women feel it's okay to want an abortion without feeling guilty.

They say, “Am I some sort of monster that I feel all right about this?”’

That question is revealing.

Plainly, if a woman has guilty feelings for not having guilty feelings, she must know that what she did is wrong.

Her conscience is very much alive.”

[8]

An individual’s conscience can be “weak” [1 CORINTHIANS 8:7-12].

Perhaps the best definition of a weak conscience is one which is overly scrupulous or over sensitive.

“Someone who has been reared by legalistic parents who used guilt and shame to manipulate their children often has a conscience that is overly sensitive.

Some have consciences so twisted and confused, they need extensive help before they can start thinking correctly.”

[9] An individual with a shame-based needs help to understand their deficit.

And a conscience that is legalistic is not a good guide.

The Apostle knew that a weak conscience may easily degenerate into one that is “defiled” [1 CORINTHIANS 8:7].

“If we persist in some action against which conscience has witnessed, we thereby defile it and thus prevent its faithful functioning.

When a watch stops, it is not the fault of the watch but of the dust which has clogged its delicate mechanism.

So with conscience, especially in the realm of purity.”

[10]

According to TITUS 1:15, morally defiled unbelievers have minds and consciences that are defiled.

In other words, they are so involved in sin that their consciences are unreliable.

“The more one sins, the more he becomes comfortable in his sins.

By lowering his standards, he is less sensitive to and feels less remorse about previously accepted standards.

As a poor judge, his conscience renders unreliable judgements and does not adequately prompt him toward morally correct actions.

Such an individual possesses an evil conscience [HEBREWS 10:22], in need of the spiritual cleansing of regeneration.”

[11]

Consequently, a conscience can be “evil” [HEBREWS 10:22].

It is possible for an individual to defy the voice of his conscience habitually until it is reduced to insensitivity.

Paul describes this condition as seared—conscience is made insensitive like an animal skin that has been cauterised by a branding iron [1 TIMOTHY 4:2].

Paul also knew that one’s conscience can condemn.

In ACTS 24:16, he states that he takes pains “to have a clear conscience toward both God and man.”

The Apostle did not wish to be condemned by his conscience, so he sought a clear conscience—one which was void of offence toward God and man.

Paul speaks of possessing a “good conscience” [1 TIMOTHY 1:5, 19].