The holy spirit and the conscience

THE HOLY SPIRIT AND THE CONSCIENCE
EDITED BY GLENN PEASE
Romans 9:1 1I speak the truth in Christ-Iam not
lying, my conscienceconfirms it through the Holy
Spirit-
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Sympathy Of A Christian Patriot
Romans 9:1-5
C.H. Irwin
If our Christianity is genuine, it will not destroy our natural affections, but
will purify and ennoble them. Domestic affectionis all the strongerand the
brighter under the influence of Christianity. The Christian patriot is the
truest patriot. So it was with St. Paul. Because he had embraced, so to speak, a
new religion, he does not turn in bitterness againsthis former coreligionists.
Becausehe has become wiserthan they, he does not look down upon them
with scornand contempt.
I. HIS SORROW FOR THE LOST. He says that he has "greatheaviness and
continual sorrow" for Israel, his kinsmen according to the flesh. This sorrow
is intensified by many considerations.
1. He thinks of their greatprivileges. "To whom pertaineth the adoption, and
the glory, and the covenants, and the giving of the Law, and the service of

God, and the promises;whose are the fathers, and of whom as concerning the
flesh Christ came" (vers. 4, 5). It was indeed a saddening reflectionto think
that a people so highly honoured by God should depart from him. They had
the Law for their guidance; the fathers for their example; Christ Jesus, God's
own Son, for their Messiahand Deliverer;and the adoption, and the glory,
and the covenants, and the promises for their encouragementand inspiration.
Yet they crucified their King, and hardened their hearts againstGod's
messages ofmercy. Greatprivileges make our guilt the greaterif we reject
Christ.
2. He thinks of the world's obligation to them. The Jewishpeople have been
the benefactors ofthe whole world. They have been the channel through
which blessings have come to other nations. How sadthat they themselves
should forfeit the Divine blessing by their impenitence and unbelief! So also it
would be sadif our British nation, which by its missionary enterprise has
brought so many blessings to other nations, should itself depart from the truth
as it is in Jesus, andfall into the depths of materialism and infidelity.
3. He thinks of his own relation to them. "My brethren, my kinsmen
according to the flesh." Those who are connectedwith us by ties of blood or
common nationality should be the objects of our specialsolicitude and
sympathy. Many Christian people are full of sympathy for the heathen in
India, or China, or Africa, who never think - except, perhaps, with
indifference or contempt - of the poor and ignorant and oppressedamong
their own countrymen at home. The strikes among working men in England,
the discontentamong the crofters of Scotland, disaffectionand outrage in
Ireland, - does not much of the responsibility for these things lie at the door of
the Christian people of these nations? Thoughtlessness andindifference with
regard to those around us bring their own retribution.
II. HIS SELF-SACRIFICINGSPIRIT. St. Pauldid not confine himself to
mere sentiments or words. "I could wish that myself were accursedfrom
Christ for my brethren, my kinsmen according to the flesh" (ver. 3). He had
already given proof, in a very practicalway, of his desire for the salvationof
Israel. Whereverhe went, "he preached Christ in the synagogues" (Acts 9:20)
as he had opportunity, thereby subjecting himself more than once to bitter

persecutionand attack. The true Christian patriot will sacrifice himself for
the goodof his country and fellow-countrymen. He will sacrifice his
prejudices of class and creed, he will sacrifice eventhe favour and friendship
of those of his own rank, if by so doing he may better reach the poor and
degradedand ignorant. Have we everknown what it is to have heaviness and
continual sorrow of heart for our fellow-countrymen, and to bear reproach
and oppositionin our efforts to do them good? - C.H.I.
Biblical Illustrator
I say the truth in Christ, I lie not, my consciencealso bearing me witness in
the Holy Ghost.
Romans 9:1-5
The truth
J. Lyth, D.D.
I. Should be SPOKEN ALWAYS, and under all circumstances.

II. Should be spokenin CHRIST.
1. As a Christian duty.
2. As in Christ's presence.
3. In Christ's Spirit.
4. ForChrist's honour.
III. Should be ATTENDED BYCONSCIENCE.
1. Enlightened.
2. Influenced.
3. Approved by the Holy Spirit.
IV. May only be CONFIRMED by direct appeal to God under very solemn
and extraordinary circumstances.
(J. Lyth, D.D.)
Christ the sphere of spiritual being
J. Morison, D.D.
"In Christ." This was one of the apostle's favourite expressions. All Christians
according to him are "in Christ." They have been "baptized in Christ"
(Romans 6:3), i.e., they have been united to Christ by the baptism of the Spirit
(1 Corinthians 12:13); so that they are in Christ as if they were parts of His
person, members of His body. When the apostle thinks of this union, he
sometimes allows the relations of time past and time future to interpenetrate,
so that to his eye believers have not only been crucified with Christ (Galatians
2:20) and buried with Him (Romans 6:4), but also raisedwith Him
(Colossians2:12;Colossians 3:1), and glorified with Him in heavenly places
(Ephesians 2:6). Christians have their Christian being in Christ. They are
justified (Galatians 2:17), sanctified(1 Corinthians 1 ), triumph (2
Corinthians 2:14), speak in Christ ( 2 Corinthians 2:17; 2 Corinthians 12:19).

The personality of Christ had, to his transfiguring conception, become the
sphere of his spiritual being and activity, so that what he did, in the express
consciousnessofhis Christian state, he did in the realisedpresence of Christ,
and thus all the nobler elements of his spiritual being were intensified and
exalted. In such a mood how could he stoop to wilful misrepresentation?
Realising that he was, so to speak, "interred" in Christ, he felt that in his
ethical acts he was dominated by the power that ensphered him,"
(J. Morison, D.D.)
Conscienceand the Spirit
DeanVaughan.
1. St. Paul does here a most difficult thing. He distinguishes two voices within,
and his own voice from either. Conscience — the Holy Ghost — bearing me
witness. These distinctions are important. Some confuse conscience andthe
Spirit, others leave the Spirit altogetherout, and consciencealone recognised
as the guide of man.
2. Conscience— which is, literally, co-knowledge — is a natural faculty. Like
intellect, affection, or any other department of the man, conscienceis rather a
state than an ingredient of the person. We introduce confusion when we speak
of the unit being as split into parts. Memory, will, conscience, andthe rest,
are, in reality, only so many conditions or moods of the one man.
3. Conscienceis that state of the man in which he reviews and judges his own
actions. It is natural to every man to ask of himself, Of what complexion is this
thing which I have thought, spoken, or done, in regardto right and wrong?
We cannothelp it — it is a sign, therefore, neither of goodnor evil — we must
sit in judgment upon ourselves. Who is so happy as never to have passedan
unquiet night in the remembrance of word spoken or deed done during the
day? And yet there was no one to reproachhim! The thing itself was unknown
to the world. No matter! He was his own accuser, witness, judge, and
executioner. But consciencealso exercisesa legislative as well as a judicial

function. It says, This is right, do it — this is wrong, shun it — as well as, This
was wrong, and thou hast done it, etc.
4. This conscience waswithout the gospel, andis still with it. See the case of
Paul (Acts 23:1, of. 24:16;2 Timothy 1:3, cf. 1 Timothy 1:19). As much
towards man's nature, as towards the law, Christ's office was to elevate, to
deepen, to perfect, not to abolish. Just as Christ took the instinct of patriotism,
and turned it into a world-wide benevolence, orthe love of those that love us
(Matthew 5:46), and consecratedit into a universal charity; so He took the
natural instinct which we call conscience, andboth instructed it in the Divine
law of which before it had but the dimmest conception, and also enabled it
with that preventing grace whichis the presence ofthe indwelling Spirit.
5. It is a greatthing to be conscientious,but it does not make a man a
Christian. St. Paul was conscientious,so were some Pharisees, andin these
days of grace and the gospelthere are conscientious lives which are both un-
Christian and anti-Christian. But I am well assuredof this, that for one man
who lives a goodlife out of Christ, a hundred thousand are wallowing in the
sty of sin for lack of Him. Even in those men who think them. selves able to
dispense with Him I can always notice some damaging deficiency, self-conceit,
coldness, exclusiveness,oruselessness. All this makes me understand why St.
Paul and the Mastershould make so much of that superadded gift, which is
the presence ofGod's Holy Spirit. There are those amongstus who have
bitterly felt the powerlessnessofconscience. Theyhave suffered, resolved,
hoped, struggled, but againand againthey have found themselves no match
for the strong man armed. We may blame, but the weak by nature may be
made strong by grace. A man whose conscience has failedto give him the
victory may find victory in Christ. It will be hard work for him; but prayer
can prevail where resolutionhas faltered; the man whose consciencehas been
blunted may bare it setagain and edged and made powerful by grace;he who
knows what it is to have stifled and all but silencedthe inward voice, may yet
hear it againin new tones, but with new powers also, speakingofChrist
crucified and the love of the Spirit.
6. The Church and the Church's Lord can compassionatethe feebleness which
man never pities. The Physiciancame not for the whole but for the sick. This

it is which makes His gospelso inestimably precious, and makes us weepfor
surprise and joy when we find Jesus sitting at meat with publicans and
sinners, bidding welcome to sinful women, and drawing His loveliestparables
from the history of prodigals, etc. Cry out to Him for the Spirit of adoption —
and where nature fails, and conscience, prayerand the Spirit shall prevail and
conquer yet! Mostof all do I commend this to those who have sunk the
deepest. But the gospelis a voice for all men. It addresses the moral man as
well as the sinner. It says to him, St. Paul was no libertine; yet even he found
his righteousness ofno avail in the day of his trial. In the brightness of
heaven's light his fabric of self-assertionmeltedlike snow. He castawayall
trust in himself, and beganto build quite afresh upon the one foundation
which is Jesus Christ. How should it be otherwise with you?
7. Let so many of us as have risen into this higher life of grace and the Spirit
see that we seek thereina liberty, not of sin, but of God. St. Paul himself
exercisedhimself day by day to have always a consciencevoidof offence.
Consciencein him was still the law; only it was a conscience notbounded by
law, but enlargedand illuminated by the Spirit. When he describedhimself,
for a moment, as without the law, he yet was careful to add, lest any should
misinterpret him, being not without law to God, but under the law to Christ.
(DeanVaughan.)
Conscience, consciousness,and the Spirit
J. Morison, D.D.
In order to do justice to the Greek idea it is necessaryto cord together
mentally the two words "conscience" and"consciousness."In the usage of
New Testamentand Stoic philosophy the term almost always throws out into
relief its moral import. Hence we read of a goodand pure, and also of an evil,
defiled and searedconscience, ofa conscience towardGod, and one void of
offence. The moral characterofthe conscience in this acceptationof the term
is strikingly representedby the derivation "conscientiousness." In Hebrews
10:2 the psychologicalidea of conscienceis predominant, and is strong in 2

Corinthians 1:12. Here it must not be lost sight of, but the moral idea is
predominant. The conscientious principle within the apostle attestedthe
veracity of his utterance when he said, "I am not lying." It is worthy of note
that the apostle allows himself the use of a popular representationof the
conscience— viz., as if it were distinct from himself — reminding us of Adam
Smith's phrase, "the man within the breast." Paul makes his appealto this
"man." He had referred simply to himself when he said "I lie not." That was
his ownproper testimony concerning himself. But either deliberately or
instinctively realising that men often falsify even when they say"We lie not,"
he turns to the "man within," and listens till he hears him say, "True, thou
liest not." Of course the Romans could not look within the apostle's breast
and verify the concurrent testimony. There was but one person in the witness
box, the apostle himself. But the apostle had not merely to satisfy the Romans;
that might or might not be possible. He had to satisfyhimself; and that was
possible if he was honest. Thus it is that after his outward affirmation he turns
in, and receiving inward confirmation, he, as it were, reaffirms. To all who
know the man, such a solemn reaffirmation would render "assurance,"if that
were possible, "doubly sure." Once more, the apostle's consciencebore
witness "in the Holy Spirit." Like the rest he "was a man full of the Holy
Ghost," so that at every point of his spiritual being he was touchedand
energisedby the heavenly influence. There was still, it is true, the unimpaired
principle of moral freedom in the centre of his being, in virtue of which it
devolved on himself, as a real self-containedperson, to welcome and cherish
the hallowing influence. The man's individual manhood was not absorbedinto
the infinite essence. Neitherwas his moral accountability merged or
superseded. But he in his freedom had made his choice. "To him to live was
Christ." And hence all the avenues to the very centre of his being were
habitually left open to the ingress of the Holy Spirit whom he neither resisted
nor grieved. And when, therefore, his inward consciencebore concurrent
testimony with his outward declaration, there was more than itself in the voice
of that conscience. There was the echo of the voice of God's Spirit.
(J. Morison, D.D.)

That I have great
Paul's concernfor Israe
J. Lyth, D.D.
l: —
I. ITS CHARACTER.
1. Sincere.
2. Divinely inspired.
II. ITS INTENSITY.
1. Great.
2. Continual.
3. Self-sacrificing.
III. ITS SPECIAL GROUNDS.
1. Their high privileges.
2. Nationalaffinity with Christ.
(J. Lyth, D.D.)
Concernfor other men's souls
C. H. Spurgeon.
I. THE PERSONS ABOUT WHOM PAUL FELT THIS ANXIETY.
1. His worst enemies. If any of you in following Christ should meet with
opposition, avenge it in the same way. Love most the man who treats you
worst.
2. His kinsfolk according to the flesh. Charity must begin at home. He who
does not desire the salvation of those who are his own kith and kin, "how

dwelleth the love of God in him?" Is thy husband unsaved? Love him to
Christ! Next to your homes let your own neighbours be first of all considered,
and then your country, for all Englishmen are akin.
3. Persons ofgreatprivileges.(1)They had privileges by birth — "Who are
Israelites." Manyof you have the privilege of being born in the midst of
gracious influences. Those poorgutter children start in the race of life under
terrible disadvantages. And some of you have had everything in your favour;
yet we tremble for you, lestyou should be castout, while many come from the
eastand from the westand sit down at the banquet of grace.(2)Theyhad the
adoption, and enjoyed national advantages;and Godhas been pleasedto
adopt this nation, giving it specialliberty, an open Bible, and the free
proclamation of the gospel.(3)Theyhad the glory, i.e., God had revealed
Himself in their midst from the mercy-seatin the bright light of the Shekinah.
And in this very house of prayer the Lord has manifested His glory very
wonderfully. Many hundreds have been turned from darkness to light in this
place!(4) They had the first hold of all spiritual gifts. They had seenGod
revealing His Son to them by types; but Christ is not so well seenin bleeding
bullocks and rams and hyssop, etc., as He is seenin the preaching of the
gospel.
4. Yet Paul had a greatsolicitude for these people because he saw them living
in the commissionof greatsin. Although many of them were exceedingly
moral and religious. The greatestofsins is to be at enmity with God. The most
damning of iniquities is to refuse Christ. So many now value their external
religiousness above faith in Jesus.
II. THE NATURE OF THIS ANXIETY. It was —
1. Very truthful. There was no sham about it, "I saythe truth in Christ." He
did not fancy that he felt, but he really felt. He did not sometimes getup into
that condition or down into it, but he lived in it. "I lie not," he says. "I do not
exaggerate."Forfearhe should not be believed he asseveratesas stronglyas is
allowedto a Christian man. Do we feel the same, or is it only a little
excitement at a revival meeting? You must feel deeply for the souls of men if
you are to bless them.

2. Very gracious. It was not an animal feeling, or a natural feeling; it was "in
Christ." When he was nearestto his Lord, then he felt that he did mourn over
men's souls. It was truth in Christ that he was expressing, because he was one
with Christ. It is of no use to try to getthis feeling by reading books, orto
pump yourself up to it in private; it is the work of God.
3. Spiritual. The Holy Spirit bore witness with his conscience. Iam sometimes
afraid that our zeal for conversionwould not stand the test of the Holy Ghost.
Perhaps we want to increase ourdenomination, or enlarge our church for our
own honour, or getcredit for doing good. None of these motives can be
tolerated;our concernfor souls must he wrought in us by the Holy Ghost.
4. Mostdeep and depressing he had great heaviness, andhe tells us that this
did not come on him at times, but that he always felt it wheneverhis thoughts
turned that way: I have "continual sorrow in my heart." In his very heart, for
it was not a superficial desire; a continual sorrow, for it was no fitful emotion.
5. Mostintense (ver. 3). Of course the apostle never thought of wishing that he
could be an enemy to Christ, but he did sometimes look atthe misery which
comes upon those who are separatedfrom Christ, until he felt that if he could
save his kinsmen by his own destruction, ay, by himself enduring their heavy
punishment, he could wish to stand in their stead. He did not saythat he ever
did wish it, but he felt as if he could wish it when his heart was warm. His case
was parallel with that of Moseswhenhe prayed the Lord to spare the people
and said, "If not, blot my name out of the Book of Life." When the heart is
full of love even the boldest hyperboles are simple truths. Extravagancesare
the natural expressionof warm hearts even in ordinary things. What the cool
doctrinalist pulls to pieces, and the critic of words regards as altogether
absurd, true zeal nevertheless feels. Christ"savedothers, Himself He could
not save." Menare extravagantly prudent, dubious, profane; they may
therefore well permit the minister of Christ to be extravagantin his love for
others. Such a text as this must be fired off red hot; it spoils if it cools. It is a
heart, not a head business. The apostle means us to understand that there was
nothing which he would not suffer if he might save his kindred according to
the flesh.

III. ITS EXCELLENCES. Whatwould be the result if we felt as Paul did?
1. It would make us like Christ. After that manner he loved. He became a
curse for us. He did what Paul could wish, but could not do. I want you to feel
that you would pass under poverty, sickness, ordeath, if you could save those
dear to you. I heard of a dear girl the other day who said to her pastor, "I
could never bring my father to hear you, but I have prayed for him long, and
God will answermy request. Now you will bury me, won't you? My father
must come and hear you speak atmy grave. Do speak to him. God will bless
him." And he did, and her father was converted.
2. It will save us from selfishness. The first instinct of a savedsoul is a longing
to bring others to Christ. Yet, lestthere should grow up in your spirit any of
that Pharisaic selfishnesswhichwas seenin the elder brother, ask to feel a
heaviness for your prodigal younger brother, who is still feeding swine.
3. It will save you from any difficulty about forgiving other people. Love man.
kind with all your soul, and you will feel no difficulty in exercising patience,
forbearance, and forgiveness.
4. It will keepyou from very many other griefs. You will be delivered from
petty worries if you are concernedabout the souls of men.
5. It will put you much upon prayer. That is the right style of praying — when
a man prays because he has an awful weightupon him, and pray he must.
(C. H. Spurgeon.)
Concernfor kindred
J. Lyth, D.D.
I. ITS TRUE EXPRESSION.
1. Heartfelt compassion.
2. Earnestprayer.
3. Self-sacrificing zeal.

II. ITS POWERFULMOTIVES.
1. Our brethren.
2. Speciallyprivileged.
3. Dearto Christ.
(J. Lyth, D.D.)
Home and foreign missions
T. Chalmers, D.D.
The fervency of affectionprofessedby Paul in this passageis all in behalf of
his owncountrymen; and yet none more zealous than he in the labours of a
Christian missionary among the distant countries of the world. What gives
more importance to this remark is the tendency in our own day to place these
two causes inopposition to eachother. It might serve as a useful corrective to
look at Paul and at the one comprehensive affection which actuatedhis
bosom, cleaving with all the devotedness of a thorough patriot to the families
of his own land; and yet carrying him beyond the limits of a contracted
patriotism among all the families of the earth. The truth is, that home and
foreign Christianity, insteadof acting upon the heart like two forces in
opposite directions, draw both the same way, so that he who has been carried
forward to the largestsacrificesin behalf of the one, is the readiestfor like
sacrifices in behalf of the other. The friends of the near being also, as they
have opportunity, the most prompt and liberal in their friendship to the
distant enterprise;recognising in man, wherever he is to be found, the same
wandering outcastfrom the light and love of heaven, and the same befitting
subject for the offers of a free salvation. We cannottherefore sympathise with
those who affectan indifference to the Christianisationof the heathen till the
work of Christianisation shall have been completedat our own door. Let them
be careful, lestthere do not lurk within them a like indifference to both, lest
the feelings and the principles of all true philanthropy lie asleepin their
bosoms;and they, unlike to Paul, who found room for the utmost affection

towards the spiritual well-being of his own kinsfolk and the utmost activity
among the aliens and idolaters of far distant lands, shall be convicted of deep
insensibility to the concerns ofthe soul, of utter blindness to the worth of
eternity.
(T. Chalmers, D.D.)
Earnestnessin promoting the salvationof others
T. De Witt Talmage.
We were going from Camden to Philadelphia some years ago very late at
night after a meeting. It was a cold winter night, and we stoodon the deck of
the ferry-boat, impatient to get ashore. Before the boat came to the wharf, a
man who stoodon the outside of the chains slipped and dropped into the
water. It is the only man that we ever saw overboard. It was a fearful night.
The icicles had frozen on the wharf, and they had frozen on the steamer. The
question was how to get the man up. The ropes were lowered, and we all stood
with feverish anxiety lestthe man should not be able to grasp the ropes, and
when he graspedit and was pulled up on to the deck, and we saw he was safe,
although we had never seenhim before, how we congratulatedhim! A life
saved! Have we the same earnestnessaboutgetting men out of spiritual peril?
Do we not go up and down in our prayer-meetings, and our Christian work,
coldly saying, "Yes, there is a greatdeal of sin in the world; men ought to do
better. I wish the people would become Christians. I think it is high time that
men attended to their eternal interests";and five minutes after we put our
head on the pillow we are sound asleep, orfrom that considerationwe pass
out in five minutes into the utmost mirthfulness, and have forgotten it all.
Meanwhile there is a whole race overboard. How few hands are stretched out
to lift men out of the flood! how few prayers offered! how earnest
opportunities! how little earnestChristian work!
(T. De Witt Talmage.)

STUDYLIGHT RESOURCES
Adam Clarke Commentary
I say the truth in Christ, I lie not - This is one of the most solemn oaths any
man can possibly take. He appeals to Christ as the searcherofhearts that he
tells the truth; asserts thathis conscience was free from all guile in this
matter, and that the Holy Ghost bore him testimony that what he said was
true. Hence we find that the testimony of a man's own conscience,and the
testimony of the Holy Ghost, are two distinct things, and that the apostle had
both at the same time.
As the apostle had still remaining a very awful part of his commissionto
execute, namely, to declare to the Jews notonly that God had chosenthe
Gentiles, but had rejectedthem because they had rejectedChrist and his
Gospel, it was necessarythat he should assure them that howeverhe had been
persecutedby them because he had embraced the Gospel, yet it was so far
from being a gratification to him that they had now fallen under the
displeasure of God, that it was a subject of continual distress to his mind, and
that it produced in him great heaviness and continual sorrow.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Romans 9:1". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/romans-
9.html. 1832.
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Albert Barnes'Notes onthe Whole Bible

I say the truth - In what I am about to affirm respecting my attachment to the
nation and people.
In Christ - Mostinterpreters regard this as a form of an oath, as equivalent to
calling Christ to witness. It is certainly to be regarded, in its obvious sense, as
an appeal to Christ as the searcherofthe heart, and as the judge of falsehood.
Thus, the word translated“in” ἐν enis used in the form of an oath in Matthew
5:34-36;Revelation10:6, Greek. We are to remember that the apostle was
addressing those who had been Jews;and the expressionhas all the force of
an oath “by the Messiah.”This shows that it is right on greatand solemn
occasions,and in a solemn manner, and thus only, to appealto Christ for the
sincerity of our motives, and for the truth of what we say. And it shows
further, that it is right to regardthe Lord Jesus Christ as present with us, as
searching the heart, as capable of detecting insincerity, hypocrisy, and
perjury, and as therefore divine.
My conscience -Conscienceis that act or judgment of the mind by which we
decide on the lawfulness or unlawfulness of our actions, and by which we
instantly approve or condemn them. It exists in every man, and is a strong
witness to our integrity or to our guilt.
Bearing me witness - Testifying to the truth of what I say.
In the Holy Ghost - He does not say that he speaks the truth by or in the Holy
Spirit, as he had said of Christ; but that the consciencepronouncedits
concurring testimony by the Holy Spirit; that is, conscience as enlightened
and influenced by the Holy Spirit. It was not simply natural conscience, but it
was conscience under the full influence of the Enlightener of the mind and
Sanctifierof the heart. The reasons ofthis solemnasseverationare probably
the following:
(1) His conduct and his doctrines had led some to believe that he was an
apostate, and had lost his love for his countrymen. He had forsakentheir
institutions, and devoted himself to the salvationof the Gentiles. He here
shows them that it was from no lack of love to them.

(2) the doctrines which he was about to state and defend were of a similar
character;he was about to maintain that no small part of his own
countrymen, notwithstanding their privileges, would be rejectedand lost. In
this solemnmanner, therefore, he assures them that this doctrine had not
been embraced because he did not love them, but because it was solemn,
though most painful truth. He proceeds to enumerate their privileges as a
people, and to show to them the strength and tenderness of his love.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Romans 9:1". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/romans-
9.html. 1870.
Haldane's Expositionon the Epistle to the Romans
the Holy Ghost.
I say the truth. — The Jews regardedthe Apostle Paul as their most
determined enemy. What, therefore, he was about to declare concerning his
greatsorrow on accountof the present state of his countrymen, would not
easilyprocure from them credit. Yet it was a truth which he could affirm
without hypocrisy, and with the greatestsincerity. In Christ. — Paul was
speaking as one united to, and belonging to, Christ — acting as in His service.
This is a most solemn asseveration, and implies that what he was affirming
was as true as if Christ Himself had spokenit. A reference to Christ would
have no weight with the Jews. Itappears, therefore, that the Apostle adopted
this solemnlanguage chiefly with a view of impressing those whom he

addresses witha conviction of his sincerity, and also to prove that what he was
about to sayrespecting the rejection of the Jewishnation did not arise, as
might be supposed, from any prejudice or dislike to his countrymen. I lie not.
— this is a repetition, but not properly tautology. In certain situations an
assertionmay be frequently in substance repeated, as indicating the
earnestnessofthe speaker. The Apostle dwells on the statement, and is not
willing to leave it without producing the effect. My conscience alsobearing me
witness. — Forthe sincerity of his love for the Jewishnation, the Apostle
appeals to his conscience.His countrymen and others might deem him their
enemy: they might considerall his conduct towards them as influenced by
hatred; but he had the testimony of his conscienceto the contrary. In the holy
Ghost. — He not only had the testimony of his conscience, but what precluded
the possibility of his deceiving, he spoke in the Holy Ghost — he spoke by
inspiration.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Haldane, Robert. "Commentary on Romans 9:1". "Haldane's Exposition on
the Epistle to the Romans and Hebrews".
https:https://www.studylight.org/commentaries/hal/romans-9.html. 1835.
Coffman's Commentaries on the Bible
With this chapter, one sectionof Romans ends and another begins. The eighth
chapter concludedPaul's outline of the complete acceptance ofthe Gentiles
into God's kingdom. He extended to them the most extravagantassurance of
their justification and providential support leading to their ultimate
glorificationin the presence ofGod himself, such blessings being far superior
to anything ever known before, by either Jews orGentiles;and now that Paul

had finished speaking ofthose goodthings, the thought of his own people, the
Jews, in their condition of rebellion againstGod and of rejecting the Messiah,
pressedupon his heart. The Jews, who should have been the first to receive
those greatblessings, and who should have led all the world in their
acceptanceofthem, had, through their leaders, rejectedthe Saviour; and the
greatmajority of them had followed the blind leadership. Paul's
overwhelming emotion of grief and sorrow bursts through in the moving
words of the first paragraph (Romans 9:1-5). This and the two following
chapters deal with the problem of Israel's rejectionof the Christ.
This chapter may be outlined thus: (1) Paul skillfully introduced the problem
of Israel's attitude of rejectiontoward Christ, affirming his love for his own
nation, and showing his appreciationof what God had done through them
(Romans 9:1-5). (2) God's rejectionof Israel, due to their rejection of the
Messiah, was shownto be consistentwith God's promises and his sovereignty
(Romans 9:6-24). (3) The rejectionof Israel was specificallyforetoldby the
Jewishprophets (Romans 9:25-29). (4) Conclusions from this line of reasoning
(Romans 9:25-30).
Lard calledthis chapter "emphatically the artistic chapter of the Letter."[1]
Paul's subject, the rejection of Israeland the calling of the Gentiles, was
repugnant as any that could be imagined for Jewishminds, and this
necessitatedgreatskilland tact on his part in daring to launch into a
discussionof it. Paul's discernment, knowledge ofGod's word, and skill in
presenting such painful disclosures are apparent in every line. Every word of
Paul's message was adornedby the evidence of his rich and overflowing love
for his race and nation.
ENDNOTE:
[1] Moses E. Lard, Commentary on Paul's Letter to Romans (Cincinnati,
Ohio: Christian Boardof Publication, 1914), p. 291.
I say the truth in Christ, I lie not, my consciencebearing witness with me in
the Holy Spirit. (Romans 9:1)

Although in no sense an oath, Paul here spoke in the most dogmatic and
convincing manner possible, thus emphasizing the utmost accuracyand
solemnity of what he was about to say. The use of both positive and negative
statements for the sake ofemphasis is common in scripture. Forexample,
Isaiahhas this: "Thou shalt die and not live" (Isaiah38:1). Likewise, in the
New Testament, there is this: "He confessedand denied not" (John 1:20).
In Christ ... in the Holy Spirit ... These terms are synonymous, a personnever
being "in" Christ or the Holy Spirit unless he is in both. David Lipscomb
stressedthe certainty of this verse's being in no sense an oath, quoting Hodge,
Meyer, Lard, and Schaffin the technicalarguments making it. impossible to
view it as a form of oath.[2]
ENDNOTE:
[2] David Lipscomb, A Commentary on New TestamentEpistles (Nashville:
GospelAdvocate Company, 1967), p. 164.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Romans 9:1". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/romans-9.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
I say the truth in Christ, I lie not,.... The apostle being about to discourse
concerning predestination, which he had mentioned in the preceding chapter,
and to open the springs and causes ofit, and also concerning the induration
and rejectionof the Jewishnation; he thought it necessaryto preface his

accountof these things with some strong assurancesofhis greatattachment to
that people, and his affectionfor them, lestit should be thought he spoke out
of prejudice to them; and well knowing in what situation he stoodin with
them, on accountof his preaching up the abrogationof the ceremoniallaw,
and how difficult it might be for him to obtain their belief in what he should
say, he introduces it with a solemn oath, "I say the truth in Christ, I lie not":
which refers not to what he had said in the foregoing chapter, but to what he
was going to say; and is all one as if he had said, as I am in Christ, a converted
person, one born again, and renewedin the spirit of my mind, what I am
about to speak is truth, and no lie; or I swearby Christ the God of truth, who
is truth itself, and I appealto him as the true God, the searcherof hearts, that
what I now deliver is truth, and nothing but truth, and has no falsehoodin it.
This both shows that the taking of an oath is lawful, and that Christ is truly
God, by whom only persons ought to swear:
my conscience bearing me witness. The apostle, besides his appealto Christ,
calls his conscienceto witness to the truth of his words;and this is as a
thousand witnesses;there is in every man a conscience,whichunless searedas
with a red hot iron, will accuse orexcuse, and bear a faithful testimony to
words and actions;and especiallya conscienceenlightened, cleansed, and
sanctifiedby the Spirit of God, as was the apostle's:hence he adds,
in the Holy Ghost;meaning either that his consciencewas influencedand
directed by the Holy Ghostin what he was about to say; or it bore witness in
and with the Holy Ghost, and the Holy Ghostwith that; so that here are three
witnesses calledin, Christ, conscience,and the Holy Ghost;and by three such
witnesses,his words must be thought to be well established.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.

A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Romans 9:1". "The New John Gill Exposition of
the Entire Bible".
https:https://www.studylight.org/commentaries/geb/romans-9.html. 1999.
Geneva Study Bible
I say 1 the truth in Christ, I lie not, my consciencealso bearing me witness in
the Holy Ghost,
(1) The third part of this epistle, which goes to the twelfth chapter, in which
Paul ascends to the higher causes offaith: and first of all, because he purposed
to speak much of the casting off of the Jews, he uses a declaration, saying by a
double or triple oath, and by witnessing of his great desire towards their
salvation, his singular love towards them, and in addition granting to them all
their privileges.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Romans 9:1". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/romans-9.html.
1599-1645.
Robertson's WordPictures in the New Testament

In Christ (εν Χριστωι — en Christōi). Paul really takes a triple oathhere so
strongly is he stirred. He makes a positive affirmation in Christ, a negative
one (not lying), the appeal to his conscienceas Corinthians-witness
(συνμαρτυρουσης — sunmarturousēs genitive absolute as in Romans 2:15
which see)“in the Holy Spirit.”
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Romans 9:1". "Robertson's WordPictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/romans-9.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
In Christ
Not by Christ, as the formula of an oath, Christ being never used by the
apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2
Corinthians 11:31; Philemon 1:8. For this favorite expressionof Paul, see
Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2
Corinthians 12:19, etc.
Conscience
See on 1 Peter3:16.
Bearing me witness
Rev., bearing witness with me. See on Romans 8:16. Concurring with my
testimony. Morisonremarks that Paul speaks ofconscienceas if it were

something distinct from himself, and he cites Adam Smith's phrase, “the man
within the breast.”
In the Holy Ghost
So Rev. The concurrenttestimony of his declarationand of conscience was
“the echo of the voice of God's Holy Spirit” (Morison).
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Romans 9:1". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/romans-9.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
the Holy Ghost,
In Christ — This seems to imply an appeal to him.
In the Holy Ghost — Through his grace.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography

Wesley, John. "Commentary on Romans 9:1". "John Wesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/romans-9.html. 1765.
Calvin's Commentary on the Bible
In this chapter he begins to remove the offences which might have diverted
the minds of men from Christ: for the Jews, forwhom he was appointed
according to the covenant of the law, not only rejectedhim, but regarded him
with contempt, and for the most part bated him. Hence one of two things
seemedto follow, — either that there was no truth in the Divine promise, —
or that Jesus, whomPaul preached, was not the Lord’s anointed, who had
been especiallypromised to the Jews. This twofoldknot Paul fully unties in
what follows. He, however, so handles this subject, as to abstain from all
bitterness againstthe Jews, thathe might not exasperate theirminds; and yet
he concedes to them nothing to the injury of the gospel;for he allows to them
their privileges in such a way, as not to detract anything from Christ. But he
passes,as it were abruptly, to the mention of this subject, so that there
appears to be no connectionin the discourse. (283)He, however, so enters on
this new subject, as though he had before referred to it. It so happened in this
way, — Having finished the doctrine he discussed, he turned his attention to
the Jews, andbeing astonishedat their unbelief as at something monstrous, he
burst forth into this sudden protestation, in the same way as though it was a
subject which he had previously handled; for there was no one to whom this
thought would not of itself immediately occur, — “If this be the doctrine of
the law and the Prophets, how comes it that the Jews so pertinaciouslyreject
it?” And further, it was everywhere known, that all that he had hitherto
spokenof the law of Moses, andof the grace of Christ, was more disliked by
the Jews, thanthat the faith of the Gentiles should be assistedby their
consent. It was therefore necessaryto remove this obstacle, lestit should
impede the course of the gospel.

1.The truth I say in Christ, etc. As it was an opinion entertained by most that
Paul was, as it were, a sworn enemy to his own nation, and as it was suspected
somewhateven by the household of faith, as though he had taught them to
forsake Moses,he adopts a preface to prepare the minds of his readers, before
he proceeds to his subject, and in this preface he frees himself from the false
suspicionof evil will towards the Jews. And as the matter was not unworthy of
an oath, and as he perceived that his affirmation would hardly be otherwise
believed againsta prejudice already entertained, he declares by an oath that
he speaks the truth. By this example and the like, (as I reminded you in the
first chapter,) we ought to learn that oaths are lawful, that is, when they
render that truth credible which is necessaryto be known, and which would
not be otherwise believed.
The expression, In Christ, means “according to Christ.” (284)By adding I lie
not, he signifies that he speaks withoutfiction or disguise. My conscience
testifying to me, etc. By these words he calls his own conscience before the
tribunal of God, for he brings in the Spirit as a witness to his feeling. He
adduced the Spirit for this end, that he might more fully testify that he was
free and pure from an evil disposition, and that he pleaded the cause ofChrist
under the guidance and direction of the Spirit of God. It often happens that a
person, blinded by the passions ofthe flesh, (though not purposing to deceive,)
knowingly and wilfully obscures the light of truth. But to swearby the name
of God, in a proper sense ofthe word, is to call him as a witness for the
purpose of confirming what is doubtful, and at the same time to bind
ourselves overto his judgment, in case we saywhat is false.
Copyright Statement
Bibliography

Calvin, John. "Commentary on Romans 9:1". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/romans-9.html.
1840-57.
Scofield's ReferenceNotes
creature Or, createdthing.
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Romans 9:1". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/romans-9.html. 1917.
John Trapp Complete Commentary
1 I say the truth in Christ, I lie not, my consciencealso bearing me witness in
the Holy Ghost,
Ver. 1. I say the truth, &c.]As any one is more assuredof his own salvation,
the more he desireth the salvationof others. Charity is no churl; as we see
here in Paul.

Copyright Statement
Bibliography
Trapp, John. "Commentary on Romans 9:1". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/romans-
9.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Romans 9:1. I say the truth in Christ, &c.— The Apostle has proved by three
specialarguments, that the grace or favour of God in the Gospelextends to
the Gentiles, as wellas the Jews:this he has done in the first five chapters;in
the three next, he has shewn the obligations which the Gospellays upon
Christians, both Gentile and Jewish, to a life of virtue and holiness; and lastly,
the certainty of their salvation, in case they love God, and live not after the
flesh, but after the Spirit. Now let it be well observed, that hitherto the Apostle
has consideredour being taken into the kingdom of God, and interestedin the
blessings ofthe covenantof grace, absolutely, orin itself, as it is the effectof
grace, free to all who believe, whether Jews or Gentiles, in oppositionto the
merit of any works, or of conformity to any law whatever; and therefore
hitherto he has pleaded and proved, that the Gentiles, by faith, have a good
title to the blessings ofGod's covenant; and that the Jews themselves canhave
an interest in those blessings no other way than by faith. He has not yet
consideredthe Jews as setaside, or rejectedfrom the Messiah's kingdom,
(except in a glance, and only by-the-bye,) but as having the same way opened
to them to the Christian church under the kingdom of the Messiah, as the
believing Gentiles, and as under a possibilityof continuing still in the visible
church; and therefore he has only argued, that they ought not to exclude the

Gentiles, but allow them to be sharers in the mercies of God under the reign
of the Messiah. Hitherto his language has been, "Why may not they be
admitted as wellas you?" And therefore he has hitherto treated the subject
(the receptionof the Gentiles into the church) without mentioning their
admission under the name and notion of CALLING or inviting; which, in the
sense ofall mankind, is understood to be a relative term; for wheneverwe
hear of inviting to a feast, wedding, &c. it immediately gives us this idea,—
that only some are admitted to it, while others are passedby, or left. Nor has
he hitherto made any mention of elector election, chosenorchoice, which also
supposes that some are taken, while others are left or rejected, in respectto
the new dispensation.
But now in this chapter, and the two following, the Apostle writes in a
different style, and considers our receptioninto the kingdom of the Messiah,
under the relative notion of calling or invitation, and of electionor choice;
which shews, that he now views the two parties, Jews and Gentiles, in a light
different from that in which he had hitherto placedthem. Now he regards the
Gentiles as invited into the peculiar kingdom of the Messiah, as chosento be
his peculiar people, and the Jews as left out, and rejectedfrom this glorious
privilege: for though the Jews were free to embrace the Gospel, as wellas the
Gentiles, yet he knew, by the Spirit of prophesy, that as the main body of them
in fact rejectedChrist and the Gospel, so they would in fact be quite
unchurched and castout of the visible kingdom of God,—notonly by their
own unbelief, but also by the just judgment of God; in the total overthrow of
their polity, the destruction of their temple, their expulsion out of the land of
Canaan, and dispersion over the face of the whole earth. Thus he knew they
would be accursed, oranathematized from Christ in this national sense, and
reduced to a level with the common or heathen nations of the world; and the
event has proved him to be a true prophet. It is observable, that agreeablyto
his delicate manner of writing, and to his nice and tender treatment of his
countrymen, he never mentions their rejection,—a subjectextremely painful
to his thoughts,—otherwisethan in a wish that he himself wereaccursedfrom
Christ for them, or to prevent their being accursedfrom Christ;—till he
comes to the eleventh chapter, where, he has much to say in their favour, even
consideredas at present rejected. But it is very evident that his arguments in

this chapter stand upon a supposition, that the main body of the Jewishnation
would be castout of the visible kingdom of God. Forwhich reason, in this and
the two following chapters he considers the receptionof any people into the
kingdom of the Messiah, under the relative notion of inviting and choosing.
From the latter part of the foregoing chapterwe may observe, that St. Paul
thought our calling or being invited into the kingdom of the Messiaha matter
of greatimportance. For the unbelieving Jews levelledall their artillery
againstour being calledor invited into the peculiar church or family of God,
and laboured every argument to unhinge the believing Gentiles, and to
persuade them that they were not duly takeninto the church: alleging
particularly that the Jews are, and for ever were to be, the only true church
and people of God; that they could not be cut off, so long as God was true to
his word and promise to Abraham: consequently, the Gentiles were miserably
deceived, by supposing thatthey had a place and interestin God's kingdom by
faith in Christ Jesus;when in fact, and as sure as God was true, there was no
other wayof entering into the kingdom of God, or of gaining a right to its
privileges, than by submitting to the law of Moses.To prove therefore that the
Jews, by rejecting Christ and the Gospel, were themselves castout of the
visible church, consistentlywith the truth of God's promise to Abraham, was
a matter of greatmoment for the establishment of the Gentile believers. The
Apostle had touched upon this point at the beginning of chap. 3:; but an
enlargementupon it there would have broken in too much upon the argument
he was then pursuing; for which reasonhe suspended the particular
considerationof it to this place: and accordingly, he first solemnly declares his
tenderestaffectionfor his countrymen, and his realgrief of heart for their
infidelity and rejection, Romans 9:1-5.; and this, most probably, to wipe off an
aspersionwhich had been castupon him, that he was so zealous for the Gospel
out of a natural hatred and rancour againsthis own nation; or, however, it
might be intended at leastto guard againstsuchan invidious construction.
Secondly, he answers objections againstthe rejectionof the Jews, Romans 9:6-
23. Thirdly, proves from Scripture the calling of the Gentiles, Romans 9:24-
30. Fourthly, gives the true state and reasons ofthe rejectionof the
unbelieving Jews and calling of the Gentiles, Romans 9:30.—chap. Romans
10:14.Fifthly, vindicates the mission of the Apostles, as expedient and

necessaryto the calling or invitation of the Jews, chap. Romans 10:14 to the
end: and all this was intended at once to vindicate the divine dispensations;to
convince the infidel Jew;to satisfy the believing Gentile, that his invitation
into the church was well grounded, just, and valid; to arm him againstthe
cavils and objections of the unbelieving Jews, and to dispose the Christian Jew
to receive and own him as a member of the family and kingdom of God by a
divine right, in all respects as goodas he himself could pretend to. See Locke.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Romans 9:1". Thomas Coke Commentary
on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/romans-9.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament
Observe here, 1. The apostle's solemnasseverationoroath; he calls Christ
and the Holy Ghost to witness for the truth of what he says, which is the very
formality of an oath.
Learn thence, That it is not barely lawful, but in some cases expedientand
necessaryto assertand confirm by oath the truth and certainty of what we
speak;in casesofgreatmoment, which cannot otherwise be sufficiently
confirmed a Christian may establishhis saying by an oath.
Observe, 2. The persons whom the apostle swears by, Christ and the Holy
Ghost; he calls them to be witness of the sincerity of his consciencein what he
doth assert:I say the truth in Christ, &c.

But why doth the apostle swearby the name of Christ, and not rather by the
name of God, seeing the Jews did not believe his divinity, and so were not like
to give any whit the more credit to what was attestedby him?
I answer, Probably to assertthe Godheadof Christ, which the Jews generally
denied, and therefore wanted that honour which was and is due unto it. None
but God was to be swornby; the apostle swearing by Christ, proves him to be
truly and really God; as also the Holy Ghost; for an oathbeing an act of
religious worship, and the apostle swearing by divinity, according to the
words of Mosesin Thou shalt fearthe Lord thy God, and serve him, and shalt
swearby his name. Deuteronomy 6:13
Observe, 3. As the apostle appeals to Christ and the Holy Ghost, so also to his
own conscience, as the avoucherand witness of the truth of what he says, My
consciencealso bearing me witness.
Learn thence, That God has placed a consciencein every man, whose office it
is to bear witness of all his words and actions;yea, of all his thoughts and
inward affections. Conscienceis God's register, to record whateverwe think,
speak, oract; and happy he whose consciencebears witness forhim, and doth
not testify againsthim; who cansay with the apostle here, My conscience
beareth me witness, that I lie not, but saythe truth in Christ.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Romans 9:1". Expository Notes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/romans-9.html. 1700-
1703.

Hawker's PoorMan's Commentary
CONTENTS
The Apostle having now fully establishedthe Doctrine of Justificationby
Christ, and shewnthe blessedEffects of it in the Heart and Conscience;here
enters upon the Doctrine of God's original and eternalPurpose in Election. He
treats of the Case ofIsrael in Abraham's Seed;and towards the close of the
Chapter, shews the same Doctrine, in the Call of the Gentiles.
Copyright Statement
Bibliography
Hawker, Robert, D.D. "Commentary on Romans 9:1". "Hawker's Poor
Man's Commentary".
https:https://www.studylight.org/commentaries/pmc/romans-9.html. 1828.
Johann Albrecht Bengel's Gnomonof the New Testament
Romans 9:1. ἀλήθειαν, truth) Concerning the connexion, see on ch. Romans
1:16; note. The article is not added here; comp. 2 Corinthians 7:14; 2
Corinthians 11:10, because his reference is not to the whole truth, but to
something true in particular [a particular truth], and in this sense also
ἀλήθειαι in the plural is used in Psalms 12:2, LXX.; 2 Maccabees 7:6. This
asseverationchiefly relates to Romans 9:3, where for is put as in Matthew
1:18. Therefore in Romans 9:2 ὅτι denotes because [not as Engl. Vers. that],
and indicates the cause ofthe prayer. For verse 2 was likely to obtain belief of
itself without so greatan asseveration[being needed; therefore ὅτι is not =
that in Romans 9:2.]— λέγω, I speak)The apostle speaks deliberately.— ἐν
χριστῷ) ‫,ב‬ ἐν, has sometimes the same force as an oath.— οὐ ψεύδομαι, I lie
not) This is equivalent to that clause, I speak the truth. Its own confirmation is

added to each[both to, I lie not, and to, I speak the truth]. This chapter
throughout in its phrases and figures comes nearto the Hebrew idiom.—
συνειδήσεως, conscience)The criterion of truth lies in the conscienceandin
the heart, which the internal testimony of the Holy Spirit enlightens and
confirms.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Romans 9:1". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/romans-9.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
ROMANS CHAPTER 9
Romans 9:1-5 Paul professethan unfeigned sorrow for the Jewishnation,
Romans 9:6-13 but proveth by instance from Scripture that the promise
to Abraham did not necessarilyinclude all his descendants,
Romans 9:14-18 asserting that there is no unrighteousness in God’s
bestowing his unmerited bounty on whom he pleaseth,
Romans 9:19-24 and that he was unquestionably free to suspend his
judgments, where deserved, either for the more signal
display of his powerin taking vengeance onsome, or
of his mercy in calling others to glory.

Romans 9:26-29 The calling of the Gentiles, and rejection of the
Jews, foretold.
Romans 9:30,31 Accordingly, the Gentiles have attained the
righteousness offaith, which the Jews refused.
Romans 9:32,33 The cause of such refusal.
The apostle being about to treat of the rejectionof the Jews and the calling of
the Gentiles, before he enters upon it, he premiseth a preface, to prepare the
minds of the Jews to a patient reading or hearing the same;and in this
preface, he solemnly protesteth his love to his nation, and his hearty grief for
their rejection, that so it might the better appear, that these things were not
written out of any spleen or malice, but out of consciencetowards Godand the
truth.
I say truth in Christ; or, by Christ: so the word in is taken, Matthew 5:34-36.
This is the form of an oath, which the Scripture elsewhere usethin matters of
importance: see Genesis 22:16 Daniel12:7 Ephesians 4:17.
I lie not; this is added for confirmation, or to gainthe greatercredit to what
he said or swore. It was the manner of the Hebrews, to an affirmative to add a
negative:see 1 Samuel 3:18 John 1:20.
My conscience alsobearing me witness;as being for this purpose placed in
man by God, and is instead of a thousand witnesses.
In the Holy Ghost; i.e. in the presence ofthe Holy Ghost, who is privy to what
I say, and who is a witness also to the truth thereof:or, as some, by the
guidance of the Holy Ghost, who cannot lie.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon Romans 9:1". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/romans-9.html. 1685.
Justin Edwards' Family Bible New Testament
In Christ; as one united to Christ, and devoted to his service.
In the Holy Ghost; under his direction and influence.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Romans 9:1". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/romans-
9.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
1. ἀλήθειαν, κ.τ.λ. Cf. 1 Timothy 2:7; 2 Corinthians 11:31; 2 Corinthians 7:14;
2 Corinthians 12:6; Galatians 1:20 : in all cases a strong assertionofhis
personaltruthfulness, in a statement which would be challenged. Here his
deep personalinterest in Israel is asserted;his championship of the Gentiles
had no doubt been interpreted as hostility to Jews.
ἐν Χριστῷ = as a Christian; cf. 2 Corinthians 2:17; 2 Corinthians 12:19;
Philemon 1:8. In this anarthrous and simple form the phrase is confined to S.
Paul (all except2 Thes. and Pastorals)and 1 Pet.;and seems simply to mark
the Christian position.

συνμαρτυρούσης. Romans 2:15, Romans 8:16 only. In Romans 2:15 and here
the συν is perhaps simply perfective; cf. Moulton, p. 113. Otherwise the
conscious reflectionis cited as a confirming witness to the uttered statement.
τῆς συνειδήσεώς μου. Cf. 2 Corinthians 1:12; 2 Corinthians 5:11. = all that I
know of myself; cf. Romans 2:15 n.
ἐν πνεύματι ἁγίῳ. Cf. 1 Corinthians 2:11-12;1 Corinthians 12:3. Not merely
‘in my spirit as consecrated,’but ‘in the light of or under the controlof the
Holy Spirit.’ |[172] ἐν Χριστῷ. 1 Corinthians 12:3 is decisive for this meaning.
Copyright Statement
Bibliography
"Commentary on Romans 9:1". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/romans-
9.html. 1896.
William Godbey's Commentary on the New Testament
1. “I speak the truth, I lie not, my consciencebearing witness in the Holy
Ghost.” Paulhad the approval of his conscience while, unconverted, he
persecutedthe saints. Then his consciencebore him witness, but not in the
Holy Ghost. Though the conscience survivedthe Fall, God’s telephone to
speak to the soul, without which man never could be saved, but must go like
the fallen angels;yet it is not a safe guide unless regeneratedby the Holy
Ghost, but is very likely to be usurped by Satan, who is fond of speaking
through God’s telephone and thus passing himself for God. For that reason
the leading preachers in the JewishChurch murdered Jesus, andhave
martyred the saints in the fallen churches of all ages. Theyfollow their

consciences, whichare manipulated by the devil and an unsafe guide. It bears
them witness, but not in the Holy Ghost, as they are strangers to Him.
Copyright Statement
Bibliography
Godbey, William. "Commentary on Romans 9:1". "William Godbey's
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/ges/romans-9.html.
Whedon's Commentary on the Bible
1. St. Paul’s greatGrief at Israel’s Rejection, Romans 9:1-5.
1. In Christ—Some commentators have strangelyrendered this as an oathby
Christ. The phrase is parallel with in the Holy Ghost in this verse, and both
are parallelto the phrases in Christ in a greatnumber of passages.
The Christian, as such, is in Christ; his whole words and works are wrought
in Christ. (See note on Romans 6:3.)
Lie not—As doubtless the Jewishzealots in the synagogue disputes had often
chargedhim with doing.
My conscience—Themoral selfspeaking within him.
In the Holy Ghost—As if his moral being were imbued and impregnated by
the Holy Spirit. To the Jews, therefore, he offeredthree witnesses:his moral
man, his intellectual man, and God.

Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Romans 9:1". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/romans-
9.html. 1874-1909.
Expository Notes ofDr. Thomas Constable
The apostle openedhis discussionof God"s relations with Israel very
personally, by sharing his heart for his own people. Some might have thought
that Paul hated the Jews since he had departed from Judaism and now
preacheda Law-free gospel. Therefore he took pains to affirm his love for his
fellow Jews, with a triple oath. He claimed two witnesses thathe was telling
the truth when he professedlove for the Jews. Thesewitnesseswere his own
position in Christ who is the truth and his clearconsciencethatthe Holy
Spirit had sensitized.
"No man will evereven begin to try to save men unless he first loves them."
[Note:Barclay, p130.]
Copyright Statement

Bibliography
Constable, Thomas. DD. "Commentaryon Romans 9:1". "ExpositoryNotes
of Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/romans-9.html. 2012.
Schaff's Popular Commentary on the New Testament
Romans 9:1. I say the truth in Christ. The asseverationofthe Apostle is
threefold: and is introduced abruptly, without a conjunction, in accordance
with the feeling which prompts it ‘In Christ’ is not an adjuration (the form of
an oath in Greek wouldbe entirely different), but means, in fellowshipwith
Christ, the element in which be lives. Such fellowship with Him who is the
Truth implies the sincerity of one who enjoys it.
I lie not. This negative form of asseverationis a rhetorical strengthening of the
previous expression.
My conscience alsobearing me witness;or, ‘my consciencebearing witness
with me.’ The former explanation is preferable: he does not He, for his
conscience, whichwould convict him of falsehood, gives testimony to him in
accordancewith what he is about to state. The other explanation points to a
joint testimony; but his conscienceandhimself could not be joint witnesses to
the Romans.
In the Holy Spirit. To be joined with ‘bearing me witness,’not with ‘my
conscience.’His conscienceis, indeed, governedby the Holy Spirit, but in
what he is about to say, he cannotlie, for the testimony his consciencebears is
‘in the Holy Spirit.’ Notice the symmetry: He speaks the truth, in fellowship
with Christ; he does not lie, for his conscience bears testimonyin the Holy
Spirit
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on Romans 9:1". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/romans-9.html. 1879-90.
The Expositor's Greek Testament
Romans 9:1. ἀλήθειανλέγω ἐν χριστῷ, οὐ ψεύδομαι. The solemnasseveration
is meant to clearhim of the suspicion that in preaching to the Gentiles he is
animated by hostility or even indifference to the Jews. Yetcf. 2 Corinthians
11:31, Galatians 1:20. ἐν χριστῷ means that he speaks in fellowship with
Christ, so that false-hoodis impossible. For συμμαρτ. cf. Romans 2:15,
Romans 8:16. The μοι is governedby συν: conscience attestswhathe says, and
that ἐν πνεύματι ἁγίῳ—the spirit of God, in which all the functions of the
Christian life are carriedon: so that assurance is made doubly and trebly
sure.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Romans 9:1". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/romans-9.html. 1897-
1910.

Mark Dunagan Commentary on the Bible
Romans 9:1 I saythe truth in Christ, I lie not, my consciencebearing witness
with me in the Holy Spirit,
"I say the truth in Christ"-"I am telling the truth" (NASV). "Paul really
takes a triple oath here so strongly is he stirred. He makes a positive
affirmation in Christ, a negative one (not lying), the appealto his conscience
as "co-witness". (Robertsonp. 380)(2 Corinthians 11:31; Galatians 1:20)
"in the Holy Spirit"-a conscience notleft to itself; but informed and
enlightened by the Spirit of God. (Alford p. 918)
"Paulinsists that he is a lover of his people. He must not be thought a
renegade whose dissatisfactionwith his heritage had driven him to defamation
of his people. He lives with the pain of watching his people, in bulk, wander
outside of their Messiahwhenthey could so easilybe enjoying what Godhad
promised them."
Being the Apostle to the Gentiles (Galatians 2:7), causedmany of Jewish
backgroundto view Paul as a traitor to his people. (Acts 22:22)
Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on Romans 9:1". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/romans-9.html. 1999-
2014.

E.W. Bullinger's Companion Bible Notes
in. Greek. en. App-104.
Christ. App-98.
bearing . . . witness. See Romans 2:15.
the Holy Ghost. App-101.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Romans 9:1". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/romans-9.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
the Holy Ghost,
Introduction to this Topic (Romans 9:1-5)
Too well aware that he was regardedas a traitor to the dearestinterests of his
people (Acts 21:33;Acts 22:22; Acts 25:24), the apostle opens this division of
his subjectby giving vent to his realfeelings with extraordinary vehemence of
protestation.
I say the truth in Christ - as if steepedin the spirit of Him who wept over
impenitent and doomed Jeruasalem(cf. Romans 1:9; 2 Corinthians 12:19;
Philippians 1:8),

I lie not, my consciencealso bearing me witness in the Holy Spirit - q.d., 'my
conscienceas quickened, illuminated, and even now under the direct
operationof the Holy Spirit.' Doubtless the apostle couldspeak thus as no
uninspired Christian can. At the same time, it should not be forgottenthat to
speak and act "in Christ," with a conscience notonly illuminated, but under
the presentoperation of the Holy Spirit, is not specialto the supernaturally
inspired, but is the privilege, and ought to be the aim, of every believer.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Romans 9:1". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/romans-
9.html. 1871-8.
The Bible Study New Testament
What I say is true. Paul implied in Romans 3:3 that God would reject the
JewishNationbecause they disbelieved Christ. Some Jews then said: "If this
is true, then God has broken his own promise and repudiated his own chosen
people." To answerthis, Paul shows:(1) the promise was not to all of the
descendants ofAbraham; (2) Godhas the right to choose whoeverhe wants
to. Individual or personal"election" is not the subject here. Paul looks at the
choosing ofthe Jews, their rejectionlater, and the choosing ofthe Gentiles.
Paul speaks so stronglyin chapters 9, 10, 11, because his fellow Jews were
saying he was a traitor to his nation.

Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Romans 9:1". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/romans-
9.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(1) I say the truth in Christ.—The meaning of this expressionseems to be,
“From the bottom of my soul, in the most sacredpart of my being, as a
Christian man united to Christ, I make this solemn asseveration.”
My conscience.—Here, as in Romans 2:15, very much in the modern sense of
the word, the introspective faculty which sits in judgment upon actions, and
assigns to them their moral qualities of praise or blame. “This conscienceof
mine being also overshadowedwith the Holy Spirit, and therefore incapable
of falsehoodor self-deception.”
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Romans 9:1". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/romans-9.html. 1905.

Treasuryof Scripture Knowledge
the Holy Ghost,
I say
1:9; 2 Corinthians 1:23; 11:31; 12:19;Galatians 1:20; Philippians 1:8; 1
Thessalonians 2:5; 1 Timothy 2:7; 5:21
my conscience
2:15; 8:16; 2 Corinthians 1:12; 1 Timothy 1:5; 1 John 3:19-21
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Romans 9:1". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/romans-
9.html.
Hodge's Commentary on Romans, Ephesians and First Corintians
With the eighth chapter, the discussionof the plan of salvation, and of its
immediate consequences,was brought to a close. The considerationofthe
calling of the Gentiles, and the rejection of the Jews, commenceswith the
ninth, and extends to the end of the eleventh. Paul, in the first place, shows
that God may consistentlyrejectthe Jews, andextend the blessings of the
Messiah's reignto the Gentiles, ; and in the secondplace, that he has already
declaredthat such was his purpose, Romans 9:25-29. Agreeablyto these
prophetic declarations, the apostle announces that the Jews were castoffand

the Gentiles called;the former having refused submission to the righteousness
of faith, and the latter having been obedient, Romans 9:30-33. In the tenth
chapter, Paul shows the necessityof this rejectionof the ancientpeople of
God, and vindicates the propriety of extending the invitation of the gospelto
the heathen, in accordance withthe predictions of the prophets. In the
eleventh, he teaches that this rejection of the Jews was neither total nor final.
It was not total, inasmuch as many of the Jews ofthat generationbelieved;
and it was not final, as the period approachedwhen the greatbody of that
nation should acknowledgeJesus as the Messiah, andbe reingrafted into their
own olive tree. So that we have in this and the following chapters,
1st, Paul's lamentation over the rejectionof the Jews, is. Romans 9:1-5.
2nd, The proof that God had the right to deal thus with his ancient people, .
3rd, The proof that the guilt of this rejectionwas on the Jews themselves,
Romans 9:30-33, 10:1-21.
4th, The consolationwhichthe promises and revealedpurposes of God afford
in view of this sad event.
Contents
In entering on the discussionof the question of the rejectionof the jews, and
the calling of the gentiles, the apostle assures his brethren of his love for them,
and of his respectfor their national privileges, Romans 9:1-5. That his
doctrine on this subject was true, he argues,
First, because it was not inconsistentwith the promises of god, who is
perfectly sovereignin the distribution of his favors, vv. 6-24. And
Secondly, because it was distinctly predicted in their own scriptures, Romans
9:25-29. The conclusionfrom this reasoning is stated in Romans 9:20-33. The
jews are rejectedfor their unbelief, and the gentiles admitted to the messiah's
kingdom.

Analysis
As the subject about to be discussedwas ofall others the most painful and
offensive to his Jewishbrethren, the apostle approaches it with the greatest
caution. He solemnly assures them that he was grieved at heart on their
account;and that his love for them was ardent and disinterested, Romans 9:1-
3. Their peculiar privileges he acknowledgedand respected. Theywere highly
distinguished by all the advantages connectedwith the Old Testament
dispensation, and, above all, by the fact that the Messiahwas, according to the
flesh, a Jew, Romans 9:4, Romans 9:5.
Commentary
I say the truth in Christ, I lie not, etc. There are three ways in which the
words in Christ, or by Christ, may here be understood.
1. They may be consideredas part of the formula of an oath, I (swear)by
Christ, I speak the truth. But in oaths the preposition πρός, and not ἐν, is
used. In a few cases, indeed, where a verb of swearing is used, the latter
preposition occurs but not otherwise. In addition to this objection, it may be
urged that no instance occurs ofPaul's appealing to Christ in the form of an
oath. The case which looks mostlike such an appeal is 1 Timothy 5:21, "I
charge thee before God, and the Lord Jesus Christ, and the electangels," etc.
But it is evident from the mention of the angels, that this is not of the nature of
an oath. Paul merely wishes to urge Timothy to actas in the presence of God,
Christ, and angels. This interpretation, therefore, is not to be approved.
2. The words in Christ may be connectedwith the pronoun I. ‘I in Christ,' i.e.,
as a Christian, or, ‘In the consciousnessofmy union with Christ, I declare,'
etc. So the words are used in a multitude of cases,"Youin Christ," "I in
Christ," "We in Christ," being equivalent to you, I, or we, as Christians, i.e.

consideredas united to Christ. See 1 Corinthians 1:30, "Of him are ye in
Christ," i.e. ‘By him ye are Christians, or united to Christ;' Romans 16:3,
Romans 16:7, Romans 16:9; 1 Corinthians 3:1, and frequently elsewhere.
3. The words may be used adverbially, and be translatedafter a Christian
manner. This also is a frequent use of this and analogous phrases.See 1
Corinthians 7:39, "Only in the Lord," i.e. only after a religious manner, in the
Lord being equivalent with in a manner becoming or suited to the Lord.
Romans 16:22, "I salute you in the Lord." Philippians 2:29, "Receive him,
therefore, in the Lord;" Ephesians 6:1; Colossians 3:18.
The sense ofthe passageis much the same, whetherwe adopt the one or the
other of the last two modes of explanation. Paul means to saythat he speaks in
a solemn and religious manner, as a Christian, consciousofhis intimate
relation to Christ.
I say the truth, and lie not. This mode of assertion, first affirmatively, and
then negatively, is common in the Scriptures. "Thoushalt die and not live,"
Isaiah38:1. "He confessed, and denied not," John 1:20. There is generally
something emphatic in this mode of speaking. It was a solemn and formal
assertionofhis integrity which Paul here designed to make. My conscience
also bearing me witness; συμμαρτυρούσης,my conscience bearing witness
with my words. In the Holy Ghost. These words are not to be takenas an oath,
nor are they to be connectedwith the subject of οὐ ψεύδομαι, ‘I, instructed, or
influenced by the Holy Ghost, lie not;" but rather with συμμαρτυρούσης,his
consciencebore this testimony guided by the Holy Spirit, Spiritu Sancto duce
et moderatore, as Beza expresses it.
PRECEPTAUSTIN RESOURCES

Romans 9:1 I am telling the truth in Christ, I am not lying, my conscience
testifies with me in the Holy Spirit, (NASB: Lockman)
Greek:Aletheian lego (1SPAI) en Christo, ou pseudomai, (1SPMI)
summarturouses (PAPFSG)moi tes suneideseos mouen pneumati hagio
Amplified: I AM speaking the truth in Christ. I am not lying; my conscience
[enlightened and prompted] by the Holy Spirit bearing witness with me
(Amplified Bible - Lockman)
ESV: I am speaking the truth in Christ--I am not lying; my consciencebears
me witness in the Holy Spirit-- (ESV)
ICB: I am in Christ, and I am telling you the truth. I do not lie. My feelings
are ruled by the Holy Spirit, and they tell me that I am not lying. (ICB:
Nelson)
NKJV: I tell the truth in Christ, I am not lying, my consciencealso bearing me
witness in the Holy Spirit,
NIV: I speak the truth in Christ--I am not lying, my conscienceconfirms it in
the Holy Spirit-- (NIV - IBS)
NLT: In the presence of Christ, I speak with utter truthfulness--I do not lie--
and my conscienceand the Holy Spirit confirm that what I am saying is true.
(NLT - Tyndale House)
Philips: Before Christ and my own conscienceI assure you that I am speaking
the plain truth when I say that there is something that makes me feel very
depressed, like a pain that never leaves me. (Phillips: Touchstone)
Wuest: Truth I speak in Christ. I am not lying, my consciencebearing joint-
testimony with me in the Holy Spirit
Young's Literal: Truth I say in Christ, I lie not, my consciencebearing
testimony with me in the Holy Spirit,

I AM TELLING THE TRUTH IN CHRIST: Aletheian lego (1SPAI) en
Christo:
Ro 1:9; 2 Cor 1:23; 11:31; 12:19;Galatians 1:20; Philippians 1:8; 1 Th 2:5; 1
Ti 2:7; 5:21
Romans 9 Resources - Multiple Sermons and Commentaries
Telling truth… not lying… my conscience -Literally in Greek it is "Truth
telling!" Truth is first for emphasis. Note Paul's reiteration of his sincerity -
this is like a triple oath. Do you think Paul is passionate forhis unsaved
Jewishbrethren?!
Observe also that Romans 9 begins with a cry of grief and ends Romans 11
with a eulogy of praise as the truth of God's faithfulness to His covenant
promises to Israel unfolds. (Ro 11:33, 34, 35, 36-see notes Ro 11:33;34; 35; 36)
Truth (225)(aletheia from a = indicates following word has the opposite
meaning ~ without + lanthano = to be hidden or concealed, to escape notice,
cp our English "latent" from Latin = to lie hidden) has the literal sense ofthat
which contains nothing hidden. Aletheia is that which is not concealed.
Aletheia is that which that is seenor expressedas it really is.
As noted in the table above, one can summarize these three chapters with the
word "sovereignty". Is is a sad commentary on modern day Christianity that
God's sovereigntyis not a very popular topic.
Ray Stedman for example wrote that "When I preached this message(on
Romans 9) at the 8:30 service this morning, a man walkedout the door
cursing God because He treated men this way."
Wayne Barberintroduces Romans 9-12 emphasizing that…
We are going into a very difficult passageofScripture… Paul… moves from
our salvation, which we have in Christ Jesus, to… Israel. And immediately
there is a change here in his message. Ifeel like it would be very important for
us at this point to look at the Attributes of God. If we don’t understand God,
the characterofGod, then it is going to be very difficult to grasphow He is
going to do what Paul says in chapters 9, 10 and 11. From 8:35 through 9:5

there is a mood swing. You go from the pinnacle of joy and ecstasywhenit
comes to your salvationinto the very depths of despair of 9:1-5… It is
incredible the mood swing that Paul goes through. Now why? Because yousee,
Paul is a Jew, a convertedJew. But as a convertedJew, he now understands
what the Old Testamentwas teaching all along. He understands that the only
way his Jewishbrethren, the people whom he loves with all of his heart, can
ever be justified is by faith in Jesus Christ and Him alone. And he is beginning
to deal now with his people. And when he thinks of Israel, knowing that Israel
has rejectedJesus as their Messiah, knowing the factthat they were His
specialpeople in the Old Testament, knowing all of these things, his heart
turns from joy to sorrow as he realizes they are blinded. They cannot realize
that Jesus is the Messiah, the one they have been looking for. (The Attributes
of God)
Anticipating the doctrine of electionin this chapter Martin Luther wrote…
Who hath not knownpassion, cross, andtravail of death, cannot treat of
foreknowledge(electionofgrace)without injury and inward enmity toward
God. Wherefore take heedthat thou drink not wine while thou art yet a
sucking child. Eachdoctrine hath its own reasonand measure and age.
James Denney(Romans 9 - The Expositor's Greek Testament)describing
Paul’s opening words writes that…
This solemn asseveration(a positive, earnestaffirmation) is meant to clear
him of the suspicionthat in preaching to the Gentiles he is animated by
hostility or even indifference to the Jews.
Paul is going to explain why the Jews as a nation have not embraced the
Gospeland salvation by grace through faith Christ. Paul shows the
relationship of the Jews to the gospelin 2 major ways:
First in (Ro 9:1-10:21) he explains that the word of God has not failed. The
gospelhas not failed but the Jew has failed.
Second(Ro 11:1-32)he explains that God has not rejectedIsraelbut that
there is (and always has been) a remnant even as he writes his letter. Israel's'

rejectionis the Gentile's salvation. "All Israel" (all that place their faith in
Christ) will be savedbecause the gifts and calling of God are irrevocable.
So in these three greatchapters from Romans Paul explains that not only does
God's Word not fail, but God's Promises do not fail. The sad factis that
regardless ofthe Jew's claim to be "chosen" by God (His "elect")many are
not of the electas used in the NT sense. Paulgoes onto teach that God's
elective purposes include the Gentiles and that God's sovereigntydoes not
obligate Him to anyone. Paul explains that God has establishedthat
righteousness is by faith alone and that He has the sovereignright to do this.
And so Paul explains that the Jew cannotdisagree with God's sovereign
choosing ofIsaac and Jacob. He then show explains that they cannotdisagree
with the electionof Jew and Gentile. In this sectionPaulexplains the truths
that although God sovereignlychooses, manis still responsible. Finally, Paul
emphasizes that God's purpose for Israelwill be fulfilled because His will is
never thwarted.
I AM NOT LYING MY CONSCIENCEBEARING ME WITNESSIN THE
HOLY SPIRIT:ou pseudomai (1SPMI)summarturouses (PAPFSG)moi tes
suneideseosmou en pneumati hagio:
Romans 9 Resources - Multiple Sermons and Commentaries
Not lying - He uses the word (ou) that signifies absolute negation.
Lying (5574)(pseudomai from pseudo = to cheat, defraud, falsify, cp study of
pseudos)means to utter an untruth, attempt to deceive by falsehoodor to
speak deceitfully.
The Greek more literally reads, “my consciencebearing joint-testimony with
me” and this is done “within the sphere of the Holy Spirit” or in the control of
the Holy Spirit. The New Century Version translates it as
My conscience is ruled by the Holy Spirit, and it tells me that I am not lying.
Conscience:(4893)(suneidesis [word study] from sun = with + eido = know)
(Click for in depth word study of suneidesis)(Click for more notes on on this
website on "conscience")literally means a "knowing with", a co-knowledge

with oneselfor a being of one's ownwitness in the sense that one's own
conscience"takes the stand" as the chief witness, testifying either to one's
innocence or guilt. It describes the witness borne to one's conduct by that
faculty by which we apprehend the will of God. Websterdefines "conscience"
as the sense orconsciousnessofthe moral goodness orblameworthiness of
one’s own conduct, intentions, or charactertogetherwith a feeling of
obligation to do right or be good. The Greek noun Suneidesis is the exact
counterpart of the Latin con-science, “a knowing with,” a shared or joint
knowledge. It is our awarenessofourselves in all the relationships of life,
especiallyethicalrelationships. We have ideas of right and wrong; and when
we perceive their truth and claims on us, and will not obey, our souls are at
war with themselves and with the law of God Suneidesis is that process of
thought which distinguishes what it considers morally goodor bad,
commending the good, condemning the bad, and so prompting to do the
former and avoid the latter.
Suneidesis - 30xin 29v-
Acts 23:1; 24:16; Ro 2:15; 9:1; 13:5; 1 Cor 8:7, 10, 12; 10:25, 27ff; 2 Cor1:12;
4:2; 5:11; 1 Tim 1:5, 19; 3:9; 4:2; 2Ti 1:3; Titus 1:15; Heb 9:9, 14; 10:2, 22;
13:18;1 Pet 2:19; 3:16, 21
This is no phony protest on Paul's part, like some people who say, "I'm only
telling you this because I love you," and then proceedto cut us to pieces.
"No," Paulsays, "my consciencesupports me in this, and the Holy Spirit
himself confirms that my anguish is genuine and real. It is deep and lasting."
What a lessonthis is on how to approachsomeone you want to help, someone
who isn't very eagerto receive what you have to say. You never come on --
Paul never does -- with accusations,orwith bitter words, or denunciations, or
even with the issues that separate you. Paul first identifies with their deep
hurt; he feels with them.
This is like the story of the two preachers…
"I hear you dismissedyour pastor. What was wrong?" The friend said, "Well,
he kept telling us we were going to hell." The man said, "What does the new

pastor say?" The friend said, "The new pastorkeeps saying we're going to
hell too." "So what's the difference?" "Well," the friend said, "the difference
is that when the first one said it, he sounded like he was glad of it, but when
the new man says it, he sounds like it is breaking his heart."
Bearing witness (4828)(summartureo from sun/syn = with, together, speaks of
intimacy + martureo = witness)literally means to bear witness with (or in
support of another), to provide credible supporting evidence to one's case by
giving testimony or by testifying. To show to be true, give evidence in support
of.
Charles Spurgeonwhen askedhow he reconcileddivine sovereigntyand
human responsibility regarding the mystery of election, replied…
I never try to reconcile friends.
END OF PRECEPT AUSTIN RESOURCES
Of The Conscience
Apostle Grace Lubega
Romans 9:1(KJV); I saythe truth in Christ, I lie not, my consciencealso
bearing me witness in the Holy Ghost…
The “Conscience” is that part in every man that hears God.
The degree to which you subjectyour conscienceto the Word of God, is the
degree to which you will hear and be responsive to truth.
God has grantedyou the precious gift of the Holy Spirit.
For this reason, you ought to live your life according to the dictates and
convictions of the witness of the Holy Spirit.

The spirit of deception functions in men and women who yield to a false
witness and not the true witness of the Holy Spirit. This spirit of deception
sears one’s consciencethe more one yields to it (1Timothy 4:1-2).
You must cultivate a life where the Holy Spirit always bears witness to your
conscience.
Paul explains how by God, anyone cancultivate a clear conscience thatis
responsive to the convictions of the Holy Spirit.
He says, “Therefore I always exercise anddiscipline myself [mortifying my
body, deadening my carnal affections, bodily appetites, and worldly desires,
endeavoring in all respects]to have a clear(unshaken, blameless)conscience,
void of offense toward Godand toward men”. (Acts 24:16AMP).
If you must have a clearconscience, youought to check your carnal affections
and bodily appetites. Allow the Spirit of God to work in you that in all that
you do, your flesh is always subjectedto the strength of your spirit.
Hallelujah!
FURTHER STUDY: 2 Timothy 1:3; Hebrews 10:22
GOLDEN NUGGET:
The degree to which you subjectyour conscienceto the Word of God, is the
degree to which you will hear and be responsive to truth.
PRAYER: My Lord, what a truth to know that my heart and conscienceare
cleansedand purified from any guilt by the pure waterof your Word. Thank
you Holy Spirit because daily, you teachme to walk void of offense toward
God and men. I rule my spirit and subjectmy flesh to its demands. My
consciencebears witness with the Holy Spirit that I am the child of God; that I
am calledof God and that I am sanctified and separatedby God. In Jesus’
Name. Amen.
God's Holy Fire: 'Confirmation'

Saturday, April 20, 2019
I speak the truth in Christ — I am not lying, my conscience confirms it
through the Holy Spirit ...
— Romans 9:1 NIV
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Key Thought
We often use hyperbole to make an emphatic point about something that is
important to us. Hyperbole is an overstatementmeant to get other people's
attention. The words of hyperbole can even be jarring to help others
understand the emotions behind the words spoken. Paulis about to make an
incredibly shocking statementabout being willing to be cut off from Christ if
it would mean that his own people, the Jews, wouldknow Jesus as their
Messiahand Lord (Romans 9:1-5). But, Paul has done his own spiritual
inventory: What he says is NOT hyperbole or exaggeration. He means it with
all of his heart, and the Holy Spirit confirms it. As The Messageputs it, "I'm
not exaggerating — Christ and the Holy Spirit are my witnesses."Since the
Holy Spirit lives within us and works with our consciencesto convict us of sin,

to help us discern God's truth when it is proclaimed, and to confirm God's
truth within us, Paul canspeak with assurance thatwhat he says is the truth.
We might stretch the truth to eachother, but we cannotlie to the Spirit who
lives within us. https://www.heartlight.org/
View all Sermons
Your ConscienceAnd The Holy Spirit
Contributed by BishopDr. Julius Soyinka on Nov 25, 2013
based on 4 ratings
(rate this sermon)
| 21,372 views
Scripture: 1 Timothy 1:18-20, Judges 1:3-4:3
Denomination: Pentecostal
Summary: God has given every one a conscience, but it canonly be reliable
when it is submitted to the rule and guidance of the Holy Spirit. Our
conscienceis like a clock whichonly work correctlyif it has been previously
setcorrectly.
Study Text: 1 Timothy 1: 18 - 20

Introduction:
- When you're tempted to do the wrong thing, do you listen to your conscience
or do you just ignore it and keepgoing?
- How can people commit horrible crimes if they have a conscience?Whatis
our conscience,according to the Word of God?
A. God has given every human a conscience.
- Let us considersome Biblical examples:
1. Adam and Eve knew they had sinned (Gen. 3:7-8).
2. David's conscience botheredhim after he disrespectedSaul(1 Sam. 24:5).
3. Joseph's brothers felt bad after they mistreated him.
- God has given every human generalrevelation:everyone knows right from
wrong and that He exists (Rom. 1:18-25).
- If we insist on pushing past the limits our conscience gives us, we will lose
our ability to distinguish betweenright and wrong (Rom. 1:26-28). The Bible
calls this condition a searedconscience.
- God sets limits on human sin because He loves His creation.
- God has written His law on the hearts of even those who don't know His
official law (Rom. 2:14-15).
B. What's the difference betweenthe Holy Spirit and the conscience?
1. Every person has a conscience, whichis a monitor, distinguishing between
right and wrong.
2. The Holy Spirit only inhabits believers.
3. The Holy Spirit helps us interpret the signals the consciencesends us.
4. The Holy Spirit reminds us of Scriptural principles.

5. The Holy Spirit draws us awayfrom things that don't fit who we are as
believers.
- The clear-consciencetest:When you lay down at night, ask Godto show you
what He sees in your life. If He doesn't bring any sin to mind, you have a clear
conscience.
C. How is the conscience programmed?
1. By what we are taught by our parents and what we see them do.
2. By the world around us—suchas the people we have to do, television, and
other media.
3. Through the teachings and messagesyou listen to in the church.
4. By reading and meditating on the Word of God.
- How does ignoring your conscienceaffectyou?
- It will hinder your prayers.
- It will keepyou from receiving God's best for your life, which includes your
salvation.
- What do these things have in common: lusting after someone, telling a lie,
gossiping about a friend, and procrastination?
- Your conscienceshouldbother you when you engage in any of them.
- Your conscienceis your moral capacitythat enables you to distinguish
betweenwhat's right and what's wrong.
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D. The words associatedwith the consciencein Scripture:
1. A GoodConscience(Acts 23:1)
- Although Paul had once been a murderer, God had cleansedhis conscience
(1 Tim. 1:12-13).
2. A Blameless Conscience (Acts 24:14-16)
3. A ClearConscience(2 Timothy 1:1-3)
- Someone with a clearconsciencedoesn'tcompromise his or her convictions.
- People muffle their consciencesthrough drugs, alcohol, or other unhealthy
behavior.
4. A Weak Conscience(1 Cor. 8:4-12)
- If you and I participate in things that cause others to sin, we're accountable
to God.
- You canask yourself the question, If I participate in that, will that hurt my
testimony?
5. A Defiled Conscience (Titus 1:13-15)
- Your consciencecanbe defiled or corrupted through the love of money and
desires to getrich quickly.
6. An Evil Conscience(Heb. 10:19-22)
7. A SearedConscience (1 Tim. 4:1-2)
- Sin hardens the heart until you don't feel guilt anymore when you sin.
E. How does a goodconsciencehelpyou on a daily basis?
1. You have courage.
- No matter what hardships and difficulties you face, you have confidence that
you actedin the right manner.
2. You have peace.

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