An Alphabetical Analysis
Volume 6 - Doctrinal Truth - Page 62 of 270
In justification of the thought that we are not only 'conquerors' but
'super -conquerors', the apostle takes a further step -- into the unknown and
unseen.  He first refers to the two extremes of human consciousness, 'death
and life', and then turns his attention to the invisible powers of the spirit
world, 'angels, principalities and powers'.  He then surveys both time and
space, 'present' and 'to come', 'height' and 'depth' and in all creation,
high or low, visible or invisible, he fails to find anything that can by any
possible means separate us from the love of Christ.  He now takes one more
step and includes 'any other creature', any other possible creation; for,
however different and unexpected it might be, it would still come from the
same Creator, Who has already manifested Himself to be absolutely on our
The love of Christ of verse 35 is seen to be 'the love of God, which is
in Christ Jesus our Lord'.  What a 'persuasion'!  What a call to stand fast,
to manifest that we belong to such a Saviour, that we are loved by such a
God, that we are saved with such a salvation; no condemnation, no separation.
Safe here, and safe for ever hereafter:
'Therefore let no man glory in men.  For all things are yours; whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or things
present, or things to come; all are yours; and ye are Christ's; and
Christ is God's' (1 Cor. 3:21 -23).
The reader will find a fuller exposition of the glorious theme set out
in the volume The Just and the Justifier, extracts from which have provided
the bulk of the present study.  While Romans 8 is the classic on the subject,
this portion is part of an epistle, and the teaching already given in the
preceding chapters is most vitally linked with the theme of Romans 8 as one
logical and organic whole.  In an analysis like this we can at best but point
the way.
Conscience.  While in common usage conscience is limited to the realm of
morals, in early English it was not far removed from the idea of
consciousness.  Milton uses the word in Paradise Lost, 'conscience of her
worth', where modern usage would demand 'conscious'.  In Othello, Shakespeare
uses the word to indicate the inmost thought or feeling, the real sentiment,
when he writes, 'Doest thou in conscience think?', or again in Timon of
Athens he uses the word 'conscience' for common sense.  'Doest thou the
conscience lack, to think I shall lack friends'.  The following definition is
taken from Lloyd's Encyclopaedic Dictionary.  'Mental philosophy and ethics:
The moral sense, the internal monitor which signifies approval when we do
well, and afflicts more or less acute and lasting pain when we act sinfully.
It is generally held to be the Vicegerent of God ... letting us know what the
Divine judgment on our conduct is; but here the difficulty arises, that the
indications of conscience are often wrong.  Saul was conscientious when he
took part in the cruel martyrdom of Stephen'.
Conscience is no substitute for revealed Truth.  Because a pagan
idolater is conscientious in his worship, that does not mean that idolatry is
not an abomination in the sight of God.  Conscience is like the index finger
on a pair of scales.  If the weights are just, the index will be a true and
safe guide, but, if the weights employed are false, the index finger will
appear to justify the deceit.  Conscience cannot decide what is Truth.  It
can only urge one to act in conformity with what one believes the Truth to