Romans 9:1-3.] The new section is introduced without connection with the foregoing, but in a fervent outburst of Israelitish patriotism, the more sorrowful by contrast with the blessedness of the Christian previously extolled and so deeply experienced by the apostle himself. This sorrow might be deemed incredible, after the joyous triumph which had just been exhibited. Hence the extremely urgent asseveration with which he begins: truth I speak in Christ, that is, in my fellowship with Christ; ἐν Χ. is the element, in which his soul moves. Just so Ephesians 4:17; 1 Thessalonians 4:1; 2 Corinthians 2:17; 2 Corinthians 12:19. The explanation adopted by most of the older commentators (especially Joh. Capellus, Clericus, Locke), and by Nösselt, Koppe, Böhme, Flatt, Reiche, Köllner, and others, of ἐν in the sense of adjuration, is a perfectly arbitrary departure both from the manner of the apostle, who never swears by Christ, and also from Greek usage, which would have required πρός with the genitive (Kühner, II. 1, p. 448; Ellendt, Lex. Soph. II. p. 647); and cannot at all be justified from Matthew 5:34, LXX. Jeremiah 5:7, Daniel 12:7, Revelation 10:6, because in these passages ὁμνύειν expressly stands beside it.

Οὐ ΨΕΎΔΟΜΑΙ] ΠΡΌΤΕΡΟΝ ΔῈ ΔΙΑΒΕΒΑΙΟῦΤΑΙ ΠΕΡῚ ὯΝ ΜΈΛΛΕΙ ΛΈΓΕΙΝ· ὍΠΕΡ ΠΟΛΛΟῖς ἜΘΟς ΠΟΙΕῖΝ, ὍΤΑΝ ΜΈΛΛΩΣΊ ΤΙ ΛΈΓΕΙΝ ΠΑΡᾺ ΤΟῖς ΠΟΛΛΟῖς ἈΠΙΣΤΟΎΜΕΝΟΝ (comp. e.g. Acts 21:21), καὶ ὑπὲρ οὗ σφόδρα ἑαυτούς εἰσι πεπεικότες, Chrys. Compare 1 Timothy 2:7. Conversely, Lys. Romans 4:12 : ΨΕΎΔΕΤΑΙ Κ. ΟὐΚ ἈΛΗΘῆ ΛΈΓΕΙ.

ΣΥΜΜΑΡΤ. ΜΟΙ Τῆς ΣΥΝΕΙΔ. ΜΟΥ] ground assigned for the Οὐ ΨΕΎΔ.: since with me (agreeing with my express assurance) my conscience gives testimony. Compare Romans 2:15, Romans 8:16.

ἐν πνεύμ. ἁγίῳ] is by no means to be connected with Τῆς ΣΥΝΕΙΔ. ΜΟΥ (Grotius and several others, Semler, Ammon, Vater: “conscientia a Spiritu sancto gubernata”), because otherwise Τῆς would not be wanting; but either with Οὐ ΨΕΎΔΟΜΑΙ (Cramer, Morus, Nösselt, Koppe, Rosenmüller, Flatt, Winzer, Reiche, Köllner, Fritzsche; of whom, however, only Winzer and Fritzsche take it not as an oath, but as equivalent to Ὡς ἘΝ ΠΝΕΎΜΑΤΙ ἉΓΊῼ ὬΝ), or—which is the nearest and simplest—with ΣΥΜΜΑΡΤ. (Beza, Böhme, Tholuck, Rückert, de Wette, Maier, Philippi, van Hengel, Hofmann, and others). Compare Matthew 22:43; Luke 2:27; Mark 12:36; 1 Corinthians 12:3. The testimony of his conscience, Paul knows, is not apart from the πνεῦμα that fills him, but “Spiritu sancto duce et moderatore” (Beza), in that πνεῦμα. And thus the negative Οὐ ΨΕΎΔ. receives its sacred guarantee through a concurrent testimony of the conscience ἘΝ ΠΝΕΎΜΑΤΙ ἉΓΊῼ, as the positive ἈΛΉΘ· ΛΈΓΩ had received it through ἘΝ ΧΡΙΣΤῷ. This very appropriate symmetry dissuades us from joining ΣΥΜΜΑΡΤ. ΜΟΙ Κ.Τ.Λ to ἈΛΉΘ. ΛΈΓΩ, so that Οὐ ΨΕΎΔ. would be only “thrown in between” (Hofmann).

ὅτι λύπη κ.τ.λ.] that, etc. A comma only preceding. Over what is this sorrow? Over the exclusion of a great part of the Jews from the Messianic salvation. With tender forbearance Paul does not express this, but leaves it to be gathered by the reader from what follows, in which he immediately, by γάρ, assigns the ground for the greatness and continuance of his sorrow.

ηὐχόμην] I would wish, namely, if the purport of the wish could be realized to the advantage of the Israelites. Comp. on Galatians 4:20, where also no ἄν is annexed. But van Hengel takes it of a wish which had actually arisen in the mind of Paul amidst his continual sorrowfulness. So also Hofmann: the wish had entered his mind, though but momentarily. But a thing so incapable of being fulfilled he can scarce have actually wished; he would only wish it, if it were capable of being fulfilled; this is expressed by ηὐχόμην, and that without ἌΝ, as a definite assurance; comp. on Acts 25:22; Galatians 4:20; Buttmann, neut. Gr. p. 187; Kühner, II. 1, p. 178. On the wish itself, comp. Exodus 32:32.

ἀνάθεμα] or, in the Attic form, ἈΝΆΘΗΜΑ (Lobeck, ad Phryn. pp. 249, 445, and Paralip. p. 391 ff.), in Greek writers (also Luke 21:5; 2Ma 2:13, et al.) a votive offering, corresponds frequently in the LXX. to the Hebrew חֶרֶם, and means something devoted to God without redemption (Leviticus 27:28); then—in so far as such a thing was devoted to the divine wrath, and destined to destruction (see Ewald, Alterth. p. 101 ff.)—something abandoned to destruction; a curse-offering. So in the N. T. See Galatians 1:8-9, 1 Corinthians 12:3; 1 Corinthians 16:22, which passages at the same time prove that the (later) special sense of חרם, as denoting the Jewish curse of excommunication, is not to be here introduced. The destruction, to which Paul would fain yield himself on behalf of his brethren, is not to be understood of a violent death (Jerome, Limborch, Elsner, and others, also Michaelis, Nösselt, Flatt), but, as ἈΠῸ Τ. Χ. renders necessary, of the everlasting ἀπώλεια. It has been objected that the wish must thus be irrational (Michaelis: “a frantic prayer”); but the standard of selfish reflection is not suited to the emotion of unmeasured devotedness and love out of which the apostle speaks. Groundlessly, and contrary to Paul’s usage elsewhere, Hofmann weakens the positive notion of the expression into the negative one of the being excluded from Christ. This element is implied in ἀπὸ τοῦ Χ. as the specific accompanying relation of the ἈΝΆΘΕΜΑ. Bengel well remarks that the modulus ratiocinationum nostrarum as little comprehends the love of the apostle, as does a little boy the animos heroum bellicorum.

ΑὐΤῸς ἘΓΏ] belonging to ΕἾΝΑΙ by attraction (Kühner, II. 2, p. 596): I myself, I, as far as my own person is concerned. Comp. on Romans 7:25. Paul sees those who belong to the fellowship of his people advancing to ruin through their unbelief; therefore he would fain wish that he himself were a curse-offering, if by means of this sacrifice of his own self he could only save the beloved brethren. The contrast, with reference to which ΑὐΤῸς ἘΓΏ is here conceived, lies therefore in ὙΠῈΡ ΤῶΝ ἈΔΕΛΦ. ΜΟΥ, whose unhappy state appears already in Romans 9:1-2 so sad in the eyes of the apostle; not in the duty of the apostle’s calling (Th. Schott); and least of all in a “nescio quis alius” (Fritzsche). Theodoret and Theophylact (comp. Chrysostom) refer back to Romans 8:39 (I myself, whom nevertheless nothing can separate, etc.); but this lies too far off. Van Hengel (after Krehl): “Ipse ego, qui me in Christi communione esse dixi.” But ἘΝ Χ. in the previous instance was merely an accessory definition.

ἈΠῸ ΤΟῦ Χ.] away from Christ, separated from Him. Comp. 2 Thessalonians 1:9; Galatians 5:4; 2 Corinthians 5:6; 2 Corinthians 11:3; Leviticus 27:29; and see generally, Nägelsbach on Ilias, p. 188, ed. 3; Ameis on Hom. Od. Anh. ξ, 525; Buttm. neut. Gr. p. 277. Christ is not conceived as author of the ἀνάθ. (Nösselt, Morus, Flatt, and others); for ἀπὸ (comp. Leviticus 27:29) does not stand for ὑπό, which latter D E G actually read in consequence of this erroneous view.

ὑπὲρ τῶν ἀδελφ. μοῦ] ὑπέρ is here also not instead of (Rückert, Tholuck, Olshausen, and many others), but for the advantage of, for their deliverance. Grotius aptly paraphrases: “Si ea ratione illos ad justitiam veram et ad aeternam salutem possem perducere.”

κατὰ ς.] subjoined, without the connective of the article, as a familiar accessory definition, which blends with the principal word into a single notion. Comp. 1 Corinthians 10:18; Ephesians 2:11; Ephesians 6:5. Moreover, there lies in the addition τ. συγγ. μ. κ. ς. already something conveying with it the wish of love, and that from the natural side; the theocratic grounds for it follow, Romans 9:4 ff.Romans 9:1-5. The intense pain with which Paul contemplates the unbelief of his countrymen.Ch. Romans 9:1-6. The problem of Jewish unbelief: Paul’s distress in view of it

1. I say the truth in Christ, &c.] The discussion of the case of Israel occupies tins chapter and the next two. On the general subject thus introduced, we offer a few remarks. (See also Introduction, I. § 26.)

(1) The dedication of this large section to this special case is not out of proportion. Israel not only was immensely important as the Depositary of Revelation for ages past and the possessor as such of inestimable privileges, (Romans 9:4-5,) but at the time of St Paul it formed the vast majority of all professed believers in the God of Revelation. The unbelief of the great majority of Israel was therefore not only a distress to the Christian’s heart, but a perplexity to his mind, and so needed very special treatment and explanation.

(2) He distinctly foretells a future of grace and mercy for Israel, on a grand scale of conversion. A time is to come when “blindness in part” is no longer to characterize Israel as a people; that is to say, a time when unbelief, if existing still at all, shall be the exception, not the rule.

(3) He does not touch on any other than the spiritual aspects of that future. As to the question of a political, or local, restoration of Israel, or both, he is entirely silent whether to affirm or deny; and so in all his Epistles. So it is also in all the N. T. Epistles. St Paul’s great object here is (1) to explain the spiritual alienation of the mass of Israelites, and (2) to open the prospect of its blessed reversal.

in Christ] As a “member of Christ,” and so bound to inviolable truthfulness; and as speaking to other “members.” (Ephesians 4:25.)

I lie not] On this and similar appeals see on Romans 1:9.—The special reason for such words here is, perhaps, the thought that both Gentile Christians and unbelieving Jews (for different reasons) might think him now regardless of his earthly kindred, because so resolute in teaching the entire spiritual equality of all believers, Jew or Gentile. The Epistle might possibly be heard or read by unconverted Jews; and such words as these might reach their hearts.

my conscience also bearing me witness] Paul, as a man speaking to men, was corroborated (in his own consciousness) by Paul speaking to himself. Word and conscience coincided in statement.

in the Holy Ghost] Who, as the Sanctifier, pervades the conscience with new and intense light and sensibility. The reference is not to inspiration but to spirituality, of which he has said so much in ch. 8.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 Psalm 12:2, LXX.; 2Ma 7:6. This asseveration chiefly 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 of the prayer. For verse 2 was likely to obtain belief of itself without so great an 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 near to the Hebrew idiom.—συνειδήσεως, conscience) The criterion of truth lies in the conscience and in the heart, which the internal testimony of the Holy Spirit enlightens and confirms.Verse 1 - Romans 11:36. - 2. The present position and prospects of the Jewish nation con-sidereal. Verses 1-5. - (1) Deep regret expressed for the present exclusion of the Jewish nation from inheritance of the promises. This section is not necessary for the main argument of the Epistle, which would have been complete without it for an exposition of God's righteousness, ch. 12. following naturally the conclusion of ch. 8, and these intervening chapters having no immediate connection with the preceding or succeeding context. But it was a subject too deeply fixed in St. Paul's mind to be left unnoticed. And besides, what he had said at the beginning of his treatise, and afterwards implied, seemed to call for some explanation in the face of existing facts. For he had said (Romans 1:16), that the gospel "was the power of God unto salvation to every one that believeth; to the Jew first, and also to the Gentile;" and throughout he has regarded it as the fulfilment of the peculiar promises made to the Jews themselves, who were to have precedence, though not monopoly, in the inheritance of its blessings. How, then, was this view consistent with the fact that the Jews in general, even more than any others, were now excluded from this inheritance? The apostle has already, even in the course of his argument, paused to meet certain supposed difficulties of this kind in the short section, Romans 3:1-8; but now he takes up the whole subject formally, and considers it in all its bearings. First, in ch. 9, he expresses his deep sorrow for the fact; but shows it to be not inconsistent either with God's faithfulness to his promise, or with his justice, or with the Word of prophecy. Verse 1. - I say the truth in Christ, I lie not, my conscience also bearing witness with me in the Holy Ghost. For similar solemn asseverations by St. Paul of the truth of what was known to himself alone, cf. Romans 1:9; 2 Corinthians 11:31; Philippians 1:8; 1 Timothy 2:7. The peculiar solemnity of this may be due to the peculiar depth of his feelings on the subject. It is not necessary to suppose him to be moved by a fear of his patriotic enthusiasm being doubted, now that he had turned Christian, and argued so strongly against Jewish monopoly of privilege But it may have been so. For the force of ἐν Ξριστῶ, cf. 2 Corinthians 2:17; ch. 12:19; Ephesians 4:17; 1 Thessalonians 4:1. It is not an adjuration, but denotes the element in which he moves and speaks. Similarly, ἐν Πνεύματι ἁγίῳ following (cf. 1 Corinthians 12:3), which, of course, could not be on oath. 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; Philippians 1:8. For this favorite expression of 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 Peter 3:16.

Bearing me witness

Rev., bearing witness with me. See on Romans 8:16. Concurring with my testimony. Morison remarks that Paul speaks of conscience as 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 concurrent testimony of his declaration and of conscience was "the echo of the voice of God's Holy Spirit" (Morison).

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