the Second Week after Easter
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George Lamsa Translation
Romans 9:1
Bible Study Resources
Concordances:
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- InternationalParallel Translations
I speak the truth in Christ—I am not lying; my conscience testifies to me through the Holy Spirit—
I say the trueth in Christ, I lie not, my conscience also bearing mee witnesse in the holy Ghost,
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—
I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit,
I am in Christ, and I am telling you the truth; I do not lie. My conscience is ruled by the Holy Spirit, and it tells me I am not lying.
I am telling the truth in Christ, I am not lying, my conscience testifies with me [enlightened and prompted] by the Holy Spirit,
I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,
I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,
I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
I am a follower of Christ, and the Holy Spirit is a witness to my conscience. So I tell the truth and I am not lying when I say
I am speaking the truth — as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach HaKodesh:
I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit,
I am in Christ and I am telling you the truth. I am not lying. And my conscience, ruled by the Holy Spirit, agrees that what I say now is true.
I say the trueth in Christ, I lye not, my conscience bearing mee witnes in the holy Ghost,
I am speaking the truth; I belong to Christ and I do not lie. My conscience, ruled by the Holy Spirit, also assures me that I am not lying
I am telling the truth in Christ—I am not lying; my conscience bears witness to me in the Holy Spirit—
I tell the truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit,
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,
I say what is true in Christ, and not what is false, my mind giving witness with me in the Holy Spirit,
I tell the truth in Messiah. I am not lying, my conscience testifying with me in the Ruach HaKodesh,
I am telling the truth in union with Christ - I am not lying, for my conscience, confirms it in the Holy Spirit.Romans 1:9; 2 Corinthians 1:23; 11:31; 12:19; Galatians 1:20; Philippians 1:8; 1 Timothy 2:7;">[xr]
I say the truth in Meshiha, and lie not; my conscience witnesseth for me in the Spirit of Holiness,
I say the truth in Messiah, and do not misrepresent; and my conscience beareth me witness in the Holy Spirit;
I say ye trueth in Christ, I lye not, my conscience also bearyng me witnesse by the holy ghost,
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost,
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit,
I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost?
I am telling you the truth as a Christian man--it is no falsehood, for my conscience enlightened, as it is, by the Holy Spirit adds its testimony to mine--
I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
I say the truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit,
I say the truth in Christ, I lie not, my conscience also bearing me testimony in the Holy Spirit,
I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit—
I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,
With Christ as my witness, I speak with utter truthfulness. My conscience and the Holy Spirit confirm it.
I am telling the truth because I belong to Christ. The Holy Spirit tells my heart that I am not lying.
I am speaking the truth in Christ—I am not lying; my conscience confirms it by the Holy Spirit—
Truth, say I, in Christ, I utter no falsehood, - my conscience bearing witness with me in the Holy Spirit, -
I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit,
I saye the trueth in Christ, and lye not (wherof my conscience beareth me witnesse in the holy goost)
I call Christ, and the holy spirit to witness with my conscience, that I speak the truth without guile, when I say,
At the same time, you need to know that I carry with me at all times a huge sorrow. It's an enormous pain deep within me, and I'm never free of it. I'm not exaggerating—Christ and the Holy Spirit are my witnesses. It's the Israelites... If there were any way I could be cursed by the Messiah so they could be blessed by him, I'd do it in a minute. They're my family. I grew up with them. They had everything going for them—family, glory, covenants, revelation, worship, promises, to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes!
I'm not blowing smoke and Jesus knows it . . . the Holy Spirit has my back in this.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I say: Romans 1:9, 2 Corinthians 1:23, 2 Corinthians 11:31, 2 Corinthians 12:19, Galatians 1:20, Philippians 1:8, 1 Thessalonians 2:5, 1 Timothy 2:7, 1 Timothy 5:21
my conscience: Romans 2:15, Romans 8:16, 2 Corinthians 1:12, 1 Timothy 1:5, 1 John 3:19-21
Reciprocal: 1 Samuel 15:11 - it grieved Job 16:19 - my witness Psalms 119:53 - horror Psalms 139:21 - and am not Isaiah 15:5 - My heart Jeremiah 8:21 - the hurt Jeremiah 17:16 - neither Lamentations 1:16 - I weep Lamentations 3:48 - General Matthew 18:31 - they Matthew 21:41 - and will let out Luke 6:21 - ye that weep John 1:11 - came John 1:13 - nor of the will of man Acts 24:16 - General Acts 26:29 - that not Romans 10:1 - my heart's 2 Corinthians 11:10 - the truth 2 Corinthians 12:6 - I will 1 Thessalonians 2:8 - affectionately 2 Timothy 1:3 - with 1 Peter 3:16 - a good
Cross-References
And God blessed them, saying, Be fruitful and multiply, and fill the waters in the seas, and let fowl multiply on the earth.
So God blessed the seventh day, and sanctified it; because in it he had rested from all his works which God created and made.
Bring forth with you every beast of every kind that is with you, both fowl and cattle and every creeping thing that creeps on the earth; that they may breed abundantly on the earth and be fruitful and multiply upon the face of the earth.
Every moving thing that is alive shall be food for you; even as the green herb have I given you all things.
Only flesh with the life thereof, that is, the blood thereof, you shall not eat.
As for you, be fruitful, and multiply; bring forth abundantly on the earth, and multiply in it.
These three were the sons of Noah; and from them the people spread throughout the earth.
These are the descendants of the sons of Noah, according to their families, in their nations: and from these the people spread abroad on the earth after the flood.
And they blessed Rebekah their sister, and said to her, You are our sister, be the mother of thousands and of millions, and let your descendants inherit the lands of their enemies.
PRAISE the LORD. Blessed is the man who fears the LORD, who is vigilant in his commandments.
Gill's Notes on the 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 of it, and also concerning the induration and rejection of the Jewish nation; he thought it necessary to preface his account of these things with some strong assurances of his great attachment to that people, and his affection for them, lest it should be thought he spoke out of prejudice to them; and well knowing in what situation he stood in with them, on account of his preaching up the abrogation of the ceremonial law, 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 renewed in the spirit of my mind, what I am about to speak is truth, and no lie; or I swear by Christ the God of truth, who is truth itself, and I appeal to him as the true God, the searcher of hearts, that what I now deliver is truth, and nothing but truth, and has no falsehood in 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 appeal to Christ, calls his conscience to witness to the truth of his words; and this is as a thousand witnesses; there is in every man a conscience, which unless seared as with a red hot iron, will accuse or excuse, and bear a faithful testimony to words and actions; and especially a conscience enlightened, cleansed, and sanctified by the Spirit of God, as was the apostle's: hence he adds,
in the Holy Ghost; meaning either that his conscience was influenced and directed by the Holy Ghost in what he was about to say; or it bore witness in and with the Holy Ghost, and the Holy Ghost with that; so that here are three witnesses called in, Christ, conscience, and the Holy Ghost; and by three such witnesses, his words must be thought to be well established.
Barnes' Notes on the Bible
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, as 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 the heart, and as the judge of falsehood. Thus, the word translated âinâ εÌν en is used in the form of an oath in Matthew 5:34-36; Revelation 10:6, Greek. We are to remember that the apostle was addressing those who had been Jews; and the expression has all the force of an oath âby the Messiah.â 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. And it shows further, that it is right to regard the 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 - Conscience is 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 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 it was conscience under the full influence of the Enlightener of the mind and Sanctifier of the heart. The reasons of this solemn asseveration are 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 forsaken their institutions, and devoted himself to the salvation of 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 rejected and lost. In this solemn manner, 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.
Clarke's Notes on the Bible
CHAPTER IX.
Paul expresses his great sorrow for the unbelief and obstinacy
of the Jews, 1-3.
Whose high privileges he enumerates, 4, 5.
Points out the manner in which God has chosen to communicate the
knowledge of his name to both Jews and Gentiles; and how he
deals, whether in judgment or mercy, with individuals; and
produces the cases of Abraham, Isaac, Jacob, Esau, and Pharaoh,
6-17.
God shows mercy and judgment as he thinks proper, and none have
a right to find fault with his proceedings, 18-20.
He has the same power over the human race as the potter has over
the clay, 21-23.
The prophets predicted the calling of the Gentiles, and the
rejection of the Jews, 24-29.
The Gentiles have attained to the knowledge of God's method of
saving sinners; while the Jews have not attained this
knowledge, 30, 31.
The reason why the Jews have not attained the salvation provided
for them in the Gospel, 32, 33.
NOTES ON CHAP. IX.
To this and the tenth chapter, Dr. Taylor has prefixed the following judicious summary:-
The apostle has largely proved in the preceding chapters, that the grace of God extends to the Gentiles as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant, to which blessings the Jews cannot have a title any other way. Hitherto the apostle has not considered the Jews as rejected, except in an indirect way, but that they had the possibility of continuing in the Church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God; and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you?
But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God under the notion of calling or invitation, and of election or choice: which shows that he views the two parties in a light different to that in which he had before placed them. The Gentiles he considers as invited into the kingdom of God, and as chosen to be his people; and the Jews he considers as left out and rejected; for as the main body of them had now rejected the Gospel of Christ, he saw that God was about to unchurch them, overturn their polity, destroy their temple, and disperse them over the face of the earth. Thus he knew they would be accursed, or anathematized from Christ, and reduced to a level with the heathen nations of the world. And the event has proved that his declarations were dictated by the Spirit of truth.
It is observable that, agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection-a subject extremely painful to his thoughts-otherwise than in a wish that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, (Romans 9:3,) till he comes to Romans 11:0, where he has much to say in their favour, even considered, as at present, rejected. But it is very evident that his arguments in this chapter rest on the supposition that the main body of the Jewish nation would be cast out of the visible kingdom of God; and it is for this reason that in this and the two following chapters he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing, or of calling and election. The Jews were rejected and reprobated; the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals.
It is upon this rejection of the Jews that the calling and election of the Gentiles rest. If the Jews be not rejected, but are still the visible Church and kingdom of God, then the Gentiles, according to the most proper inference from the apostle's doctrine, have no right to the blessings of the kingdom. Instead of being invited or called, they are intruders at the heavenly feast; and this the unbelieving Jews laboured to prove, and thus unhinge the believing Gentiles by persuading them that they were not duly taken into the Church of God; that the Jews were, and ever must continue to be, the only Church and kingdom of God, and that they could not be cast off so long as God was faithful to his promise to Abraham; and that the Gentiles were most miserably deceived when they supposed they were brought into that kingdom by faith in Christ, whereas there was no way of entering it, or of being entitled to its privileges, but by submitting to the law of Moses. This being the fixed opinion of the Jews, and the ground on which they opposed the Gentiles and endeavoured to sap the foundation of their hope of salvation from the Gospel of Christ, it was therefore a matter of the utmost importance to be able to prove that the Jews, by rejecting Christ and his Gospel, were themselves cast out of the Church, and this in a way perfectly consistent with the truth of the promise made to Abraham. He had slightly touched on this subject at the beginning of the third chapter; but it would have broken in too much on the thread of his discourse to have pursued the argument there, for which reason he appears to have reserved it to this place, where he
(1) solemnly declares his tenderest affection for his countrymen, and his real grief of heart for their infidelity and consequent rejection, Romans 9:1-5;
(2) Answers objections against this rejection, Romans 9:6-23;
(3) Proves the calling of the Gentiles from their own Scriptures, Romans 9:24-30;
(4) Gives the true state and reasons of the rejection of the Jews and the calling of the Gentiles, Romans 9:30 to Romans 10:14;
(5) Proves the necessity of the apostolic mission to the Gentiles in order to their salvation, Romans 10:14-21.
And all this was intended at once to vindicate the Divine dispensations; to convince the infidel Jew; to satisfy the believing Gentile that his calling or invitation into the Church of God was valid; to arm him against the cavils and objections of the unbelieving Jews, and to dispose the Christian Jew to receive and own the believing Gentile as a member of the family and kingdom of God, by Divine right, equal to any to which he himself could pretend. See Taylor's notes, p. 321, c.
Verse Romans 9:1. 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 searcher of hearts that he tells the truth asserts that his 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 commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by 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.
