Living with a Clear Conscience and Visible Love
Acts 24:14-16
"But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. So I always take pains to have a clear conscience toward both God and man."
If nothing else, Paul is consistent. Paul’s defense before Governor Felix is a powerful testament to an unapologetic faith amid opposition. And again facing these same charges and giving his defense before Agrippa in the same manner, Paul remains steadfast in his convictions. And I think it's important to note that his friends likewise are very devoted to these matters. If you think about it, it's very clear that the early Christian's shared a strong sense of responsibility for each other. Just the fact that we're able to read about these matters indicates a strong sense of respect for the story of the works of the Holy Spirit in Paul's life and the life of the entire community of Christ.
In this focus scripture, Paul stands trial, accused of stirring up trouble as a leader of what his critics dismiss as a mere "sect." Yet, he boldly reframes it: He follows "the Way", an early name for Christianity that echoes Jesus’ words in John 14:6, "I am the way, and the truth, and the life." As far as the emerging church was concerned, Paul isn’t inventing a new religion; he’s expressing thay Christ fulfills the ancient promises of Israel’s God. And he makes a very good case for this idea. He worships the same "God of our fathers," upholds the Law and Prophets, and clings to the hope of resurrection in Christ, a belief even his accusers share in part. It's also notable that these religious beliefs played an important role in the matters of state.
What strikes me most is Paul’s integrity. He doesn’t compromise under the pressure. Instead, he "takes pains" (or strives diligently) to maintain a clear conscience before God and people. In a world quick to label faith as outdated or divisive, or to simply give lip-service to God, Paul’s example challenges us: Are we living "the Way" authentically, without apology?
Amid false accusations of sedition and heresy, Paul doesn’t waver or tailor his message to please his audience. Instead, he repeatedly affirms his commitment to "the Way," rooting it in Jewish Scripture and the tradition of the hope of resurrection. This steadfastness isn’t just personal; it’s echoed in the devotion of his companions and the early Christian community, who preserved these stories through Luke’s account in Acts. Luke, the author of Acts, was likely present during these events (note the "we" passages in Acts 20-28), traveling with Paul and documenting the Holy Spirit’s work. Figures like Tertullus (the accuser), Felix, Agrippa, and even Festus fade into the background, but Paul’s companions; such as Luke, Aristarchus, and others, demonstrate a shared responsibility. They risk association with a prisoner, preserving testimonies that highlight the Spirit’s guidance. This communal bond reflects the early Christians’ ethos:
Galatians 6:2
"Bear one another's burdens, and so fulfill the law of Christ."
Which law is that?
Jesus Himself defines it in John 13:34-35:
"A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another."
Here, love isn’t abstract, it’s active, modeled on Christ’s self-giving agape love (grace even to death on the cross). This isn’t about human effort; it’s the fruit of the Holy Spirit (Galatians 5:22-23), enabling believers to live like Christ. In the context of Acts, we see this "law" in action: Paul’s companions don’t abandon him in prison; they journey with him, document his trials, and share the load, reflecting the Spirit-guided community that echoes Jesus’ love. It’s what transforms "the Way" from a personal conviction into a communal revolution, as seen in the early Christians’ mutual responsibility.
That radical, Spirit-empowered communal love, rooted in Christ’s self-giving agape, didn’t just define Paul’s circle in Acts; it became the hallmark of the early church in the decades following. This "love movement" propelled the gospel’s spread, drew admiration (and converts), but also invited intense opposition, sometimes leading to internal strife or external persecution. And I suppose it's true that this has still been the case for more than two thousand years now.
In the immediate aftermath of Pentecost (around AD 30-40), this communal ethos exploded into view. Believers didn’t just share beliefs; they shared lives, pooling resources, meeting needs, and fostering unbreakable bonds (Acts 2:42-47).
"And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common."
This was the fruit of the Holy Spirit, turning diverse groups (Jews, Gentiles, rich, poor) into a unified family, echoing Jesus’ prayer for oneness (John 17:20-23). In a Roman world of social divides and economic hardship, this mutual responsibility fueled resilience. Their love networks provided support, enabling the gospel to spread. Outsiders marveled: "See how they love one another!" as Tertullian later noted in the 2nd century. The book of Acts records daily conversions because of their "favor with all the people" (Acts 2:47). Even emperors and philosophers took notice, Pliny the Younger, in a letter to Trajan around AD 112, described Christians as harmless folk who "bind themselves by oath…to love one another." Their communal love made the church a beacon, growing from a few hundred to millions by the 4th century.
And yes, at times greed and deception crept in, leading to divine judgment and fear. Disputes over resource distribution (Acts 6:1) required structural fixes, like appointing deacons. People needed to learn to live and work together as a family. Externally, these tight-knit, counter-cultural bonds aroused suspicion among the Jews and the Roman authorities. Hence, their love for one another brought waves of persecution under Nero (AD 64, blaming Christians for Rome’s fire) and Domitian (AD 81-96). Their refusal to abandon one another often meant collective suffering; whole communities were targeted, as in the martyrdoms chronicled in early writings like the letters of Ignatius (AD 107). In a sense, their love made them a threat: A movement bound by agape love couldn’t be easily divided or conquered. That's "the power of love".
This pattern continued into the patristic era (2nd-4th centuries), where church fathers like Clement of Rome urged unity amid divisions, and communal care during plagues earned respect but also envy. Ultimately, this love, active, costly, Spirit-driven, mirrored Christ’s cross: A path to glory through suffering.
So these things serve as a reminder that we must love one another in order to fully love Christ. We should be vigilant against internal pitfalls like favoritism or burnout. Fostering accountability, and preparing for external pushback by rooting a deeper devotion in prayer and Scripture. Let your group’s love be visible. Host open events or service projects that showcase agape, inviting others to see Christ’s love in action. In your community, identify a need (financial, emotional, spiritual) and step in to "bear the burden." The mission field is right outside your sanctuary doors. Start small group, share a meal, and a prayer chain, to experience the Spirit’s unifying power. Encourage one another with blessings in this "Way" of Christ.
Plan one act this week to make your faith community’s love evident, perhaps a neighborhood outreach that meets tangible needs.
In your small group or church, discuss potential internal challenges and commit to accountability measures, like regular check-ins.
Pray together for strength to love sacrificially, even if it invites opposition, remembering that glory follows the cross.
Exercise yourselves to always have a conscience void of offense toward God and toward men. Because we believe in a heaven to gain and a world to shun (the resurrection), we must strive to remain humble and faithful. Not living like hogs and dying like dogs. We are to live accountable before God. We are to be a standard of effect in our societies. A complete and fuller revelation of God in the world. Drawing from Acts 24:16’s call to a "clear conscience" and the resurrection hope that fuels it, let’s embrace these challenges as a call to humble, accountable living. We are not to squander our days in self-indulgence but to embody God’s revelation in a watching world, loving sacrificially and shining as a standard of His grace.
Live by this standard:
"So I always take pains to have a clear conscience toward both God and man."
For us the resurrection isn’t some distant theology; it’s motivation to shun worldly excess and pursue holiness. Transparent before God, impactful in society, revealing His character through our actions. The early believers modeled this, bearing burdens despite the risks, and we’re heirs to that legacy.
Prayer:
Lord Jesus, King of the Universe, Author of our faith, help us to exercise diligence for a clear conscience before You and others. Ignite resurrection hope in us, that we might shun the world’s pull and live humbly, accountably, not in indulgence but as Your revelation. Strengthen our communities to love sacrificially, plan visible acts of grace, discuss challenges openly, and pray boldly amid opposition. May glory follow our cross-bearing, for Your name’s sake. Amen.