Albert Barnes Commentary Romans 9:1

"I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit," — Romans 9:1 (ASV)

Romans Chapter 9 Introduction

This chapter opens, to some degree, a new line of thought and argumentation. Its main design was probably to address objections that would be raised against the positions advanced and defended in the previous parts of the epistle.

In the previous chapters (Romans 1-3), Paul had defended the position that the barrier between Jews and Gentiles had been removed. He argued that Jews could not be saved by any external advantages they possessed, that all were equally guilty before God, and that there was only one way of salvation for both Jews and Gentiles: by faith in Jesus Christ.

He had stated the benefits of this plan (Romans 5) and showed its effectiveness in accomplishing what the Law of Moses could not achieve in overcoming sin (Romans 6-7). In Romans 8, he had also stated on what principles this was done: that it was according to the purpose of God—the principle of electing mercy applied indiscriminately to the mass of guilty Jews and Gentiles.

To this statement, two objections might arise: first, that it was unjust; and second, that the whole argument involved a departure from the promises made to the Jewish nation. It might further be supposed that the apostle had ceased to feel an interest in his countrymen and had become the exclusive advocate of the Gentiles. To meet these objections and feelings seems to have been the design of this chapter. He shows them:

1. His unabated love for his countrymen and regard for their welfare (Romans 9:1–5).
2. That, according to their own writings, the principle of election had existed in former times—illustrated in the case of Isaac (Romans 9:7–13), in the writings of Moses (Romans 9:15), in the case of Pharaoh (Romans 9:17), and in the prophecies of Hosea and Isaiah (Romans 9:25–29).
3. How, throughout the chapter, he vindicates this principle of the Divine administration, answers objections, and shows that, based on the acknowledged principles of the Old Testament, a part of the Jewish nation might be rejected, and that it was God’s purpose to call others to the privileges of His people (Romans 9:16, 19-23, 25-26, 29-33).

The chapter, therefore, does not refer to national election or to a choice for external privileges. Instead, it directly addresses the doctrine of election to salvation, which had been stated in Romans 8.

To suppose that it refers merely to external privileges and national distinctions makes the whole discussion disconnected, meaningless, and unnecessary.

I say the truth. In what I am about to affirm respecting my attachment to the nation and people.

In Christ. Most interpreters regard this as a form of an oath, equivalent to calling Christ to witness. It is certainly to be regarded, in its obvious sense, as an appeal to Christ as the searcher of hearts and the judge of falsehood.

Thus, the word translated "in" (en) is used in the form of an oath in Matthew 5:34-36 and Revelation 10:6 (Greek). We must remember that the apostle was addressing those who had been Jews, and the expression has all the force of an oath by the Messiah.

This shows that it is right, on great and solemn occasions, and in a solemn manner—AND THUS ONLY—to appeal to Christ for the sincerity of our motives and for the truth of what we say. Furthermore, it shows that it is right to regard the Lord Jesus Christ as present with us, searching our hearts, capable of detecting insincerity, hypocrisy, and perjury, and therefore as Divine.

My conscience. Conscience is that act of 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 person 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 Spirit. He does not say that he speaks the truth by or in the Holy Spirit, as he had said of Christ. Instead, he states that the conscience pronounced its concurring testimony by the Holy Spirit; that is, conscience as enlightened and influenced by the Holy Spirit.

It was not simply natural conscience, but conscience under the full influence of the Enlightener of the mind and Sanctifier of the heart. The reasons for this solemn assertion are probably the following:

1. His conduct and doctrines had led some to believe that he was an apostate and had lost his love for his countrymen. He had forsaken their institutions and devoted himself to the salvation of the Gentiles. He here shows them that this was from no lack of love for them.
2. The doctrines he was about to state and defend were of a similar character; he was about to maintain that a significant part of his own countrymen, despite their privileges, would be rejected and lost. Therefore, in this solemn manner, he assures them that this doctrine had not been embraced because he did not love them, but because it was a solemn, though most painful, truth. He proceeds to enumerate their privileges as a people and to show them the strength and tenderness of his love.