How Do You Guide Your Life?

“Happy are the ones faultless in their way, the ones walking in the law of Jehovah.”​—Psalm 119:1.

1. What does history show to be important for happiness?

‘WHAT does it take to have a happy life?’ Many persons would reply by mentioning material things, such as food, clothing and shelter, or forms of recreation and pleasure. Yet history proves that more important to your happiness are your outlook on life and your way of life. As you deal with your employer, associates and family​—will you tell the truth? will you take what is not yours? will you share in certain questionable work or entertainment?

2. How do some persons guide their lives, leading to what questions?

² In deciding such questions, some prefer definite rules that they either know or search out when needed. Others do what “feels” right according to their conscience. However, you may be inclined to ask, Since the Bible has much to say about “conscience,” what is it? How does it function? Does it play a vital role in our making decisions and finding happiness? And how can we be able to say, as did the apostle Paul: “I have behaved before God with a perfectly clear conscience down to this day”?​—Acts 23:1.

Your Conscience​—What Is It?

3, 4. What is “conscience,” and who have one?

³ Most persons think of conscience as a general sense of what is right and wrong. We have, though, a source of more exact information about it​—God’s Word. The Bible helps us to appreciate that conscience is an internal witness bearer. Thus Paul said: “My conscience bears witness with me in holy spirit.” (Romans 9:1) He used the Greek word syneiʹdesis, meaning, literally, a co-knowledge with oneself. So conscience is a capacity to look at oneself and render a judgment about oneself, bear witness to oneself.

⁴ Conscience is not a mere social development, for the Bible shows that God implanted it in the original human pair. (Genesis 3:7, 8) Discussing the accountability of Jews and Gentiles, Paul wrote: “For whenever people of the nations [Gentiles] that do not have law do by nature the things of the law, these people, although not having law, are a law to themselves. They are the very ones who demonstrate the matter of the law to be written in their hearts, while their conscience is bearing witness with them and, between their own thoughts, they are being accused or even excused.” (Romans 2:14, 15) Yes, even peoples without a written law from God have viewed as wrong things such as murder, stealing and incest. We can see also from these verses that conscience is an interplay of the heart and the mind (“thoughts”).

5. What is one way your conscience functions?

⁵ The function of conscience that we likely are most familiar with is its judging our conduct ‘after the fact,’ after the wrong deed. When we conclude that we have done wrong or acted dishonorably, our conscience accuses and condemns us. (Compare 2 Samuel 24:10; 1 John 3:20.) If we respond to it, this role of conscience can help us by moving us to avoid repeating a wrong. And it might cause us to repent, apologize or even undo the damage if we can.​—Psalm 32:3, 5; Matthew 5:23, 24; Luke 19:1-8.

6. How else can your conscience operate?

⁶ Our conscience can serve in another way. Though some say that a good conscience is a silent one, when we face a decision or problem, our conscience should speak up and prod us to do what is right. We find a good example in Joseph’s refusing the advances of Potiphar’s wife. Though God had not yet given a written law against adultery, Joseph’s conscience moved him to reject immorality. (Genesis 39:1-9) If, prior to acting, we listen to our conscience, we may avoid the anguish of a troubled conscience.

7. What are we desirous of determining from this study?

⁷ The question remains: How influential should conscience be? Do you believe that most moral and personal issues should be decided on the basis of conscience? Or are rules preferable? We need to know. Also, are there dangers of which we need to be aware? What is indicated by God’s Word, which states that it is “beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness”?​—2 Timothy 3:16.

Extreme Viewpoints

8. Morality has been viewed from what two extremes?

⁸ The conflict between rules and conscience is age old. In the article “Casuistry” the Encyclopædia Britannica (11th edition) explains that morality “has sometimes been thought of as an outward law, sometimes as an inward disposition. . . . Believers in law have put their trust in authority or logic; while believers in disposition chiefly look to our instinctive faculties​—conscience, common-sense or sentiment.” Extremes in both positions existed when Jesus and the apostles walked the earth. We can better appreciate the Bible’s helpful balance and godly wisdom by noting the situation then.

9, 10. (a) How did the Pharisees manifest one extreme approach? (b) In contrast, what position was common among Greeks and Romans?

⁹ The Jewish Pharisees zealously advocated rules. Not content with the Mosaic law, they developed numerous rules or “commands of men” that invalidated God’s commands. Besides developing these rules that went beyond what God asked, their legalistic outlook encouraged the view that righteousness could result from knowing and keeping these human regulations.​—Matthew 15:1-20; 23:1-5; Luke 18:9-12.

¹⁰ “At the opposite pole stood ancient Greece,” comments classical scholar Samuel H. Butcher. “Among the Greeks . . . no system of doctrine and observance, no manuals containing authoritative rules of morality, were ever transmitted in documentary form. . . . Unvarying rules petrified action.” As to the Romans, the Encyclopædia Britannica says: “Cicero and Seneca took common-sense as their guide. They decided each problem on its merits, looking more to the spirit than to the letter.” This Grecian/​Roman philosophy was popular in the first century. Would it appeal to Christians? Paul wrote: “Look out: perhaps there may be someone who will carry you off as his prey through the philosophy and empty deception . . . according to the elementary things of the world and not according to Christ.”​—Colossians 2:8; Acts 17:18-21.

11. How were the two extremes evident later in history?

¹¹ In later centuries, too, both extremes had their advocates, even among persons called Christians. The Jesuits were noted for stressing a morality based on innumerable Church laws. After the Reformation, Protestantism emphasized individualism and conscience, which has led to the current view known as “situation ethics,” popularized by Episcopalian Dr. Joseph Fletcher. The National Observer reports: “Dr. Fletcher has spelled out a controversial manifesto of individual freedom and responsibility, based on an ethic of brotherly love, which he says should free modern man from rigid, archaic rules and codes like the ‘Ten Commandments.’ . . . With love as the only guide, then, abortion, premarital sex, divorce, . . . and other conventional wrongs become morally acceptable to Dr. Fletcher in some situations.”

12. What danger confronts us that we need to avoid?

¹² Clearly, humans tend toward extremes​—being guided either by rules or by conscience. Some who see the weakness of one extreme overreact by going to the other extreme, just as a pendulum swings from the far right to the far left. For example, during the Middle Ages the pendulum swung from the rule-minded attitude of the Jesuits to the Reformationists’ stress on freedom and conscience. Also, you may know parents who were overly strict in rearing their children. But when these children grew up, they reacted by going to the opposite extreme, allowing their own offspring to take any and all liberties, with disastrous results. We can see the truth of the Bible comment: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step.”​—Jeremiah 10:23.

God’s Balanced, Helpful Guidance

13. The Bible provides us with what help as to morality and conscience?

¹³ Jehovah has provided balanced help for Christians in the Scriptures so that we can avoid: (1) legalistically overstressing rules, which can lead to a petty, rigid view of life and worship, or (2) overemphasizing freedom of conscience, which has led some into human reasonings that even excuse wrongdoing. To absorb the balance of God’s Word and benefit from its guidance, we need David’s attitude: “Make me know your own ways, O Jehovah; teach me your own paths. Make me walk in your truth and teach me, for you are my God of salvation.”​—Psalm 25:4, 5.

14, 15. What can we learn from the Christian Greek Scriptures as to the Jews’ view of the Law and God’s?

¹⁴ The Bible reveals Jesus’ disapproval of the rule-oriented mentality of the scribes and Pharisees. A few Jews who did not want to use their God-given thinking ability might have liked regulations on how far up the arm to wash, what was “work” on the sabbath,a which crops must be tithed, and so on. That approach resulted in burdensome rules, called for endless interpretations and diverted attention from the spirit and weightier aspects of the Scriptures. Jesus told the religious leaders: “You give the tenth of the mint and the dill and the cumin, but you have disregarded the weightier matters of the Law, namely, justice and mercy and faithfulness.”​—Matthew 23:23; Mark 7:3, 4.

¹⁵ The Mosaic law contributed to the spirituality, morality and health of the Jews, also proving to them that as sinners they needed the Messiah. (Galatians 3:19, 23-25; Romans 7:7-14) Because it was a perfect standard, no Israelite could keep it faultlessly and thus obtain a perfect conscience. (Hebrews 9:9, 10) Hence, even though this legal code was of divine origin, once God’s purpose for it was ended, he took it out of the way. Then, instead of dealing with his Name people on the basis of an extensive written code, God would ‘put his laws in their minds and in their hearts.’​—Jeremiah 31:33; Hebrews 10:16; 2 Corinthians 3:5-11.

16. What lesson is here presented for (a) persons who are very strict with themselves, and (b) us and our view of rules?

¹⁶ With this in mind, persons today who oversee or coordinate others’ activities must take care not to burden them with unnecessary human regulations. The inclination to do that may be strong in those who are very strict or demanding of themselves and who thus feel that others should view matters the same way. Paul, however, wrote Christians: “Not that we are the masters over your faith, but we are fellow workers for your joy, for it is by your faith that you are standing.” (2 Corinthians 1:24) Related to this, Christians in general should guard against wanting someone with authority to make rules on every matter. We should, instead, increase in knowledge of what God’s Word says so as to train our consciences and perceptive powers.​—Hebrews 5:14.

17. Against what other incorrect view do we need to guard?

¹⁷ Another danger, though, is swinging to the opposite extreme, feeling that each Christian is free to do virtually anything that his conscience permits. A few recently have made an issue of this, saying “Christianity is not a religion of rules” and referring to passages such as: “You were, of course, called for freedom, brothers; only do not use this freedom as an inducement for the flesh, but through love slave for one another. For the entire Law stands fulfilled in one saying, namely: ‘You must love your neighbor as yourself.’” (Galatians 5:13, 14) It is true that Christians are not under the Mosaic law or any other extensive code of divine laws. Yet we should watch that ‘no man deludes us with persuasive arguments (“persuasive and attractive arguments and beguiling speech,” Amplified Bible),’ for an honest examination of the Bible shows that it does provide some laws or rules for us.​—Colossians 2:4.

Christians Are Not Lawless

18, 19. Where do Christians stand regarding Bible laws and rules?

¹⁸ Paul wrote to the Corinthians that a man guilty of fornication should be expelled. He added that idolaters, adulterers, homosexuals, thieves, greedy persons, drunkards, revilers and extortioners “will not inherit God’s kingdom.” (1 Corinthians 5:1, 6, 7, 11-13; 6:9-11) We also read that Christians must ‘abstain from things sacrificed to idols, from blood, from things strangled and from fornication’ and that supposed brothers who promote false teachings are to be rejected. (Acts 15:28, 29; Titus 3:10; 2 John 9-11) Plainly, laws are involved here. A practicer of such sins cannot become a true Christian. And if a servant of God unrepentantly carries on these sins, he must be disfellowshipped.

¹⁹ We also find Bible rules on matters that are not disfellowshipping offenses. For example, Paul wrote that single Christians should marry “only in the Lord,” and he ordered that “if anyone does not want to work, neither let him eat.” (1 Corinthians 7:39; 2 Thessalonians 3:10) Someone might reason, ‘Since I would not be expelled for disobeying that advice, these must not be serious rules.’ What unwise thinking! God views these rules as serious. Did not Paul tell the Thessalonians to ‘mark’ and “stop associating with” lazy persons willfully disobeying the rule about working?​—2 Thessalonians 3:14, 15.b

20, 21. What can we learn about congregational guidelines, and how should we feel about them?

²⁰ Some rules are specifically for the congregation’s good. For instance, in the past some Christians could speak in tongues. Paul directed that only two or three of them speak on an occasion, that they take turns, and that a translator be present​—rules that promoted peace and order. (1 Corinthians 14:26-33) Similarly, the elders of a congregation today might provide directions about keeping Kingdom Hall exits clear, not saving seats needlessly, or parking vehicles with consideration for neighbors and safety. Such congregational rules are not unscriptural for they have the same purpose (peace and good order) as did Paul’s advice about tongues. Related to this is the Biblical advice: “Be obedient to those who are taking the lead among you.” (Hebrews 13:17) Since our avoiding sins such as lying or stealing involves obedience to God, this text must refer to our obeying the elders’ guidance in congregational matters. Nor is it difficult to do so if they are not legislatively “lording it over those who are God’s inheritance.”​—1 Peter 5:3.

²¹ Other “rules” or ways of doing things benefit the worldwide flock. For example, Jehovah’s Witnesses are asked to turn in reports on their witnessing. (Compare Acts 2:41, 42; 8:14.) A person who swings toward the extreme of individual freedom might disagree with this procedure. Yet think of the good done because those overseeing the flock have been able to know from the reports the extent to which the kingdom witness has been given, where help is needed, and when new disciples can be formed into a congregation. And have we not enjoyed reading the worldwide reports? (Ezekiel 9:11; Mark 6:30; Acts 14:21-23; 15:3; 19:1-6) Trusting that God is directing his people, we can manifest a spirit of support and cooperation.

22. Why do we need to study the matter of conscience further?

²² Beyond specific laws or rules, the Scriptures contain helpful principles that wise Christians may apply in order to be “faultless in their way.” (Psalm 119:1) Principles are especially helpful in attuning our conscience to God’s thinking. But what does that mean as to ‘matters of conscience’? Some have had the feeling, ‘If it is something that is up to my conscience, it is entirely a personal matter what I do.’ Let us examine the matter in the following article and learn further how we can train our conscience to get the greatest benefit from it.

[Footnotes]

Benefiting From Your God-given Conscience

“The law of his God is in his heart; his steps will not wobble.”​—Psalm 37:31.

1, 2. Why should we be concerned about guidance from our conscience? (Proverbs 12:15; 14:12)

THOUGH God has not given Christians an extensive code of laws, he has provided us with some laws, or direct rules, and many principles to apply in accord with our faith and conscience. But it is one thing to have a conscience, and another thing to benefit fully from it. Many persons feel that ‘if something does not bother my conscience, it is all right.’ Is that thinking correct?

² The Bible shows that because of our sinful flesh our conscience can mislead us; it can be weak, misguided or defiled. We can better appreciate the danger of the view “let your conscience be your guide” by considering the first-century inhabitants of Crete, who were known for being “liars, injurious wild beasts, unemployed gluttons.”​—Titus 1:10-12.

3. What effect did conscience have on the Cretans?

³ As with all peoples, the Cretans had inborn consciences. But they were not benefiting from these. Writing to Titus in Crete, the apostle Paul said: “All things are clean to clean persons. But to persons defiled and faithless nothing is clean, but both their minds and their consciences are defiled.” (Titus 1:15; Romans 2:14, 15) Most Cretans had insensitive consciences that were not helping them to do what was moral or clean. (1 Timothy 4:2) ‘Nothing was clean’ to many Cretans. How so? With defiled consciences they looked on each situation as an opportunity to do what was wicked. They might have said, ‘It does not bother my conscience.’ But it should have! However, some Cretan Jews or proselytes were in Jerusalem for Pentecost 33 C.E. Their spiritual knowledge would have helped them to avoid being liars, injurious or gluttonous. And those accepting Jesus were further helped by his teaching to have good, working consciences.​—Acts 2:5, 11; Titus 1:5; 2:2-5; 3:3-7.

4, 5. What can we learn about conscience from the case of Paul?

⁴ Conscience, though, can mislead even a person who is exposed to God’s Word and wants to do right. Saul, or Paul, was acquainted with the Scriptures and zealously worshiped according to the Law. Yet he failed to keep up with the progressive outworking of God’s will. After the Messiah arrived, preached and died in fulfillment of prophecy, Paul continued to practice Pharisaic Judaism. His conscience did not prevent him from “persecuting the congregation” and “breathing threat and murder against the disciples of the Lord.”​—Philippians 3:4-6; Acts 9:1, 2.

⁵ These examples show that our conscience can misguide us. Since we face many decisions that are not covered by specific Bible laws but that are matters of conscience, we need to know how we can train our conscience and benefit most fully from it. There are three areas that we will now consider.

What Does God’s Word Indicate?

6, 7. What is one way in which God’s Word can help us in matters of conscience?

⁶ The perfect Word of God contains much that can enlighten us as to God’s thinking, or principles, and educate our conscience. As already noted, Joseph had no written law of God against adultery. But Joseph’s conscience was educated correctly. He no doubt had reasoned on the fact that God purposed for husband and wife (“the two”) to be one flesh, without intrusion of any adulterous third party. And Joseph certainly knew of the experience involving God’s friend, Abraham, which gave indication of God’s position on adultery.​—Matthew 19:5; Genesis 2:24; 20:1-18.

⁷ We can benefit similarly. For example, we might face a decision about accepting an invitation to have a meal or do business with someone of a different nationality, race or background. That is something for personal decision. If, though, we have absorbed from the Bible God’s attitude of impartiality and fairness, our educated conscience will counteract any prejudice that might have surrounded us as we grew up. We will act accordingly. (Acts 10:34, 35; James 2:1-4) Thus Bible principles can help us also.

8. When facing a decision of conscience, what should we do?

⁸ When we need to decide a matter so as to “hold a good conscience,” we should seek what Jehovah says that relates to the matter, for that can and should affect our conscience and our decision. (1 Peter 3:16) In addition to looking for outright laws, we ought to be interested in whether there are any Biblical principles relating to it. Did Jesus do or say anything indicating his thinking on such a decision? We can do research in Bible study aids that discuss the matter. And we can consult with fellow Christians who might help us to locate relevant Bible principles. Of course, this step should not be taken with the idea of their bearing our responsibility, nor should we ask, ‘If it were up to you, what would you do?’​—Galatians 6:5.

9. What is our goal in deciding on conscience issues?

⁹ In situations where a personal decision must be made, sincere Christians ought to follow a course that will leave them with a clean and untroubled conscience before God. They should cherish the ability to say: “Our conscience bears witness . . . that with holiness and godly sincerity . . . we have conducted ourselves in the world, but more especially toward you.” (2 Corinthians 1:12) How much a Christian loves Jehovah and his principles may be displayed in what he decides on questions of conscience.

How Will Others Be Affected?

10, 11. A question about food in ancient Corinth illustrates what second aspect as to questions involving conscience?

¹⁰ Since Christians want their consciences to motivate them to imitate God, loving concern for others should be a major influence in decisions involving conscience. This aspect came into the picture when Paul wrote about various matters relating to food.

¹¹ In the Corinthian congregation concern arose about meat that had been sacrificed to idols. It would have been idolatry for a Christian to eat sacrificial meat during an idol ceremony. But Paul explained that it was not a sin to eat leftover meat sold in restaurant-like businesses connected to a temple or in public meat markets. (1 Corinthians 8:10; 10:25; Acts 15:29) Nonetheless, some Christians who had previously worshiped idols were sensitive (had weak consciences) about eating such meat even when it was sold publicly with no religious connections. While not condoning weak consciences, Paul urged others to consider these brothers. It would have been unloving to do what might cause these to stumble or to feel conscientiously free to share in idolatry again.

12, 13. Why should the views and consciences of others be considered? Illustrate.

¹² Paul displayed the attitude that we all need: “If food [or anything else] makes my brother stumble, I will never again eat flesh at all.” If, on a matter that is up to our conscience, and we therefore have freedom to act, we ignore the conscience of others and thus ‘ruin our brothers for whom Christ died,’ we could lose our good standing with God. Paul asked: “Why should it be that my freedom is judged by another person’s conscience?” (1 Corinthians 8:3, 11-13; 10:29) Even though an individual feels it is a ‘personal matter of conscience,’ if it damages others it can lead to his receiving Jehovah’s adverse judgment. This shows how deceptive it can be to think ‘if it is up to my conscience, it is all right.’

¹³ Consider the experience of a couple who were having a Bible study, attending meetings and approaching baptism. An elder in the congregation told the man of his having enjoyed a certain motion picture. The man replied, ‘What! Do you go to see R-rated movies?’a The elder tried to excuse his actions, saying that certain of these films (considered questionable even by the world) have value if the objectionable aspects are ignored. But it appears that the man was affected. After that he progressed more slowly than his wife. Had the elder reflected on texts such as Colossians 3:2-8, Ephesians 5:3-5 and Matthew 7:12, they might have affected his conscience and his conduct.​—1 Corinthians 9:22, 25-27.

14, 15. How might the conscience of the body of elders have a bearing on certain personal matters?

¹⁴ Considering others also involves not asking them to approve of something that is against their consciences. For instance, the congregational elders are responsible for permitting wedding ceremonies in the Kingdom Hall, how these will be conducted, how the hall is decorated, and so forth.b The elders in one congregation write: “In one wedding all the bridesmaids walked down the aisle fanning themselves. The next wedding had to outdo the first, so the bridesmaids walked down the aisle twirling umbrellas. The next had to be bigger and better; they wanted twenty bridesmaids and twenty ushers. The hall was starting to be used as a circus.”

¹⁵ Was this ‘a matter of conscience’ for private decision? No. Even if an engaged couple’s consciences would permit something excessive or outrageous, the collective conscience of the elders could not be ignored. While not wanting to impose their personal tastes, they have at heart the peace, harmony and spirituality of the whole congregation. And they should be conscientiously aiding persons to ‘know how to conduct themselves in God’s household, which is a pillar and support of the truth.’​—1 Timothy 3:15; 1 Corinthians 10:31.

16. If you have to decide a matter that is up to your conscience, what should you consider?

¹⁶ So, when facing a decision on ‘a matter of conscience,’ we need to reflect on, (1) what God’s Word says relating to it, and (2) how our decision might affect or involve others. There is an important third aspect, though.

How Will We Ourselves Be Affected?

17. How did conscience influence a brother in New York City?

¹⁷ Natural History magazine of August 1981 contained an article on New York City’s bicycle messengers who deliver urgent packages and letters to businesses around the city. Among examples of men who have taken up this form of work, we read: “Donald, a 41-year-old messenger, is able to support his wife and 15-year-old son on his earnings. Donald was a film processor, but abandoned his profession because, as a Jehovah’s Witness, he could not condone the role he played in producing pornographic material. As a messenger, not only does he feel his conscience is clear but he can also leave work at his own discretion to devote more time to proselytizing.”

18. (a) How might this brother have reached his decision? (b) What lesson can you learn from this?

¹⁸ Various factors bear on employment decisions (see box on page 26). Similar to Donald’s case, a Christian might be working for a firm that processes films​—snapshots, home movies, advertising films, commercial motion pictures. Gradually it takes on some pornographic material. At some point the Christian’s conscience will begin troubling him. He may find that he himself is being forced into involvement with pornography or other illegal activity. Whether because of being identified with a firm handling pornography or because of what he is being asked to do, he may find that he must quit in order to remain “irreprehensible,” which would be of special concern to persons having or seeking privileges in the congregation. In searching for other work, he may confidently look for Jehovah’s blessing. (1 Timothy 3:2, 8-10; Romans 13:5) Doubtless there are many Christians who have left such jobs rather than let uncleanness undermine them. (Compare Matthew 5:28.) Hence, when we face a decision of conscience, we should ask: ‘If I do this thing or refuse to do it, how will it affect me?’ We certainly should not ignore our conscience, searing it and thus making it easier to do what is bad in the future.​—1 Timothy 4:2; Jude 10; Ephesians 4:18, 19.

19, 20. (a) How might both conscience and faith exert an influence as to our ministry? (b) Wealthy or not, what should be our desire?

¹⁹ Reflecting on the conscientious decision that Donald made, we should note that in addition to his seeking an approved relationship with Jehovah, he desired to proclaim his faith more. This agrees with Paul’s linkage of conscience and faith: “The objective of this mandate is love out of a clean heart and out of a good conscience and out of faith without hypocrisy.”​—1 Timothy 1:5.

²⁰ It is commendable when a person’s faith and desire for a good conscience move him to make adjustments so that “his steps will not wobble” and so that he can give more time and attention to spreading “all the counsel of God.” (Acts 20:26, 27) How, though, should we view others whose circumstances appear to allow them to do more preaching but who do not do so? They might have a large income from their jobs or businesses and seem already to have finances ample for a comfortable life in this system. Yet, instead of rejoicing in disciple making full time as pioneers, they keep working on expanding their businesses, homes and comforts.c (Compare Mark 10:17-22; Luke 12:16-21.) It is not for us to judge others in such an area, for “each of us will render an account for himself to God.” Rather, let our faith unhypocritically move us to serve God to the full so that we can enjoy a clean conscience.​—Romans 14:1-4, 10-12.

Guided by a Good Conscience

21. What positive effect can our conscience have on us?

²¹ A properly educated and sensitive Christian conscience will guide us to do what is good. It did so in the case of Paul. He was so interested in ‘his brothers,’ fellow Jews, that he wrote: “My conscience bears witness with me in holy spirit, that I have great grief and unceasing pain in my heart.” (Romans 9:1-3) Yes, he did all he possibly could to share the good news of Christianity with them.

22. Why can conscience motivate us even beyond what rules might do?

²² It should be the same with us. If we appreciate the value of our God-given conscience, we will not be inclined to think just in terms of rules. Rules might set out minimum requirements, or goals. But a conscience stimulated by love and faith likely will make even greater demands on us, moving us to greater sacrifices and unselfishness. In that way we certainly will benefit from our conscience. It will keep us from the things that might result in God’s disapproval, and it will aid us in doing things that he definitely approves. Particularly is that so as our conscience guides us toward having a larger share in proclaiming the good news. What greater benefit could there be than what Paul mentioned to Timothy? He said: “Pay constant attention to yourself and to your teaching. Stay by these things, for by doing this you will save both yourself and those who listen to you.”​—1 Timothy 4:16.

[Footnotes]