Moral Law and Conscience Through General Revelation

The moral law, as understood through general revelation, refers to God's will concerning human conduct, which is inherently discoverable by natural means and binds all people at all times ^[4]. This concept is closely tied to conscience, which is often described as an inborn sense of right and wrong, common to all humanity ^[5]. The Apostle Paul articulates this in Romans 2:14-15, stating that "when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them."

General revelation, in broader terms, is the uncovering or bringing to light of that which was previously hidden, referring to God's self-disclosure through creation and human experience, distinct from special revelation found in scripture ^[2]. The "law of nature" is a key component of this general revelation, revealing God's moral expectations through the created order and human reason ^[4]. This law is not merely an external code but is "written on their hearts," indicating an intrinsic awareness of moral principles ^[4].

However, the Fall has significantly impacted humanity's ability to perfectly discern and adhere to this moral law. Conscience, though an innate faculty, has been "perverted by the Fall" and can be "defiled" or even "seared" ^[5]. This means that while conscience testifies to the justice of God's condemnation against sin, it does not always lead to righteous conduct ^[1]. The Thirty-Nine Articles of Religion (Anglican) affirm that "the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral" ^[10]. This highlights a distinction between ceremonial and moral aspects of the law, with the latter remaining universally binding.

Different theological traditions emphasize various aspects of the moral law and conscience. John Calvin, for instance, argues that the moral law, when properly understood, renders humanity "more inexcusable" because it clearly sets forth a standard of "perfect righteousness" ^[9]. The complete observance of this law would constitute perfect righteousness before God ^[9]. However, humanity's inability to perfectly keep this law underscores the need for grace. Adam Clarke, a Methodist commentator, notes that the law "as given by God, is both good in itself and has a good tendency," serving as a "schoolmaster to lead us unto Christ" ^[8]. This perspective aligns with the idea that the law reveals sin and points to the need for a savior.

The relationship between the moral law and grace is a central theme. John 1:17 states, "For the law was given through Moses. Grace and truth were realized through Jesus Christ" ^[3]. This does not negate the moral law but places it within the context of God's redemptive plan. The New Testament emphasizes that love fulfills the law. For example, Galatians 5:14 states that "the whole law can be summed up (or the whole law is fulfilled)" by loving one's neighbor ^[6]. This love is not merely an emotion but an active expression of God's will, encompassing the moral principles found in the law ^[6].

The concept of "one law" for both Israelites and "strangers" (Gentiles) in the Old Testament, as seen in Numbers 15:15, can be seen as a precursor to the universal applicability of the moral law ^[7]. This suggests that God's moral expectations are not exclusive to one people but are broadly applicable. The conscience, therefore, serves as an internal witness to these universal moral principles, even if imperfectly ^[5]. The ultimate goal for believers is to cultivate a "conscience void of offence" ^[5].

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Condemnation — The sentence of God against sin -- Mt 25:41. Universal, caused by the offence of Adam -- Ro 5:12,16,18. Inseparable consequence of sin -- Pr 12:2; Ro 6:23. Increased by Impenitence. -- Mt 11:20-24. Unbelief. -- Joh 3:18,19. Pride. -- 1Ti 3:6. Oppression. -- Jas 5:1-5. Hypocrisy. -- Mt 23:14. Conscience testifies to the justice of -- Job 9:20; Ro 2:1; Tit 3:11. The law testifies to the justice of -- Ro 3:19. According to men's deserts -- Mt 12:37; 2Co 11:15. Saints are delivered from, by Christ -- Joh 3:18; 5:24; Ro 8:1,33,34. Of the wicked, an example ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
John “For the law was given through Moses. Grace and truth were realized through Jesus Christ. -- John 1:17”
Easton's Bible Dictionary “Easton's Bible Dictionary: Law — A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things. (2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). I”
Easton's Bible Dictionary “Easton's Bible Dictionary: Conscience — That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as "defiled" (Titus 1:15), and "seared" (1 Tim. 4:2). A "conscience void of offence" is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12; 1 Tim. 1:5, 19; 1 Pet. 3:21).”
Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
Numbers (Baptist/Reformed) “John Gill on Numbers 15:15: One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance: shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Ga”
1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 1:8: But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12, etc. If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who d”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 43: for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the peo”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Service of the Word: A Service of the Word An Order for Evening Prayer on Sunday An Order for Morning Prayer on Sunday An Order for Night Prayer (Compline) in Traditional Language An Order for Night Prayer (Compline) Authorized Forms of Confession and Absolution Endings and Blessings Evening Prayer Introduction Morning Prayer Morning and Evening Prayer from The Book of Common Prayer Night Prayer (Compline) Notes Notes Opening Sentences Prayers for Various Occasions Schedule of Permitted Variations Thanksgiving for Holy Baptism Thanksgiving f”

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