I speak the truth in Christ —I am not lying; my conscience is testifying to me with the Holy Spirit —
Romans 9:1 - Bible Gateway passage: Romans 9:1 - Holman Christian Standard Bible
Paul just made it clear he’s about to be painfully honest, and has bound his words to be judged by God, as He is holding himself in personal accountability of Preaching what he’s about to preach under God.
that I have intense sorrow and continual anguish in my heart.
For I could almost wish to be cursed and cut off from the Messiah for the benefit of my brothers, my own flesh and blood.
Verses 3-5 reveal why! Paul literally wishes he could revoke his salvation to give it to a group of people that apparently matter to him enormously. As Paul is speaking under oath of the Holy Spirit, he is revealing God’s heart, as well. This lines up with Christ’s words that close Matthew 23 with deep sorrow and lamenting, but show hope.
Continued... Romans 9:6-13
Continued... Romans 9:14-26
Great thread.
I actually have a thread on the Book of Romans I was translating back in 2009. I will have to revisit it, since there are more Greek resources available and a lot of it got garbled in the changeover......
The word "
anathema" is an interesting study in itself...........
Book of Romans verse by verse study
#331 used 6 times in 6 verses. 1 times in Acts {23:14}, 1 time here in this verse, 2 times in 1 Corin, 2 times in Galatians. Most versions have "cursed or anathema".
It is formed by the prefix #303 and root word #5087 according to KJV lexicon.
The W-H Ms has a different word order than the T-R at the beginning of this verse
Romans 9:3
For I wished myself to be
anathema<331> from the Christ for sake of the brothers of me. the together-kinfolk of me according to flesh.
Textus Rec.)
G331(
anathema), which occurs 6 times in 6 verses in the Greek concordance of the KJV
331. anathema
an-ath'-em-ah from 394; a (religious) ban or (concretely) excommunicated (thing or person):--accused, anathema, curse, X great.
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The corrupt murderous Judean rulers used that word when they were wanted to kill the Apostle Paul.
Anathema to Sabbath-keepers - Council of Laodicea
Anathema to Sabbath-keepers - Council of Laodicea
Acts 23:14
Who-any toward coming to
the Chief-priests and to the Elders say "
to-anathema<331> We anathematize<332> ourselves of no yet nothing to taste till of which
we may be killing Paul.
A form of it is used in Reve 22
Reve 22:3
and every
anathema/kat-anaqema <2652> not shall be still. And the throne of the God/YHWH and of the Lamb-kin/Word in Her shall be, and His bond-servants shall be offering divine-service to Him.
History of God's Holy Bible and the so-called Jews
The Hebrew word translated "utterly destroy" is 'cherem.' Both the people and the land of Canaan were 'cherem,' meaning FORCIBLY dedicated to God as withdrawn from His service and worship wherein He was not glorified, and by the hands of another, devoted to Him for destruction whereby He will be glorified. The equivalent Greek word is "anathema." In the case of the Canaanites who were natural Serpent's seed, cherem is the consecration to God of His enemies (Hebrew "hated ones" - Isaiah 34:1-8; Malachi 1:2-3; Romans 9:13), and their belongings by means of fire and sword
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Romans 9:3 Commentaries: For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh,
accursed] Lit.
an anathema; a thing devoted to ruin by a solemn curse. Such is the meaning of the word wherever else used by St Paul;
1 Corinthians 12:3;
1 Corinthians 16:22;
Galatians 1:8-9. (See Bp Lightfoot’s note on
Galatians 1:8.) No milder meaning will suit the intensity of this passage. St Paul could even have asked for the extremest imaginable suffering possible for man—but for certain reasons in the nature of things which forbade him. These reasons may be given thus:—To desire the curse of God would be to desire not only suffering, but moral alienation from Him, the withdrawal of the soul’s capacity to love Him. Thus the wish would be in effect an act of “greater love for our neighbour than for God[40].” Again, the redeemed soul is “not its own:” to wish the self to be accursed from Christ would thus be to wish the loss of that which He has “bought and made His own.”—But, the logical reason of the matter apart, we have only to read the close of ch. 8 to see how entire a moral impossibility it was for St Paul to complete such a wish.—The words here were perhaps written with a tacit reference to the memorable passage,
Exodus 32:32-33. The answer there given to the request of Moses would alone suffice to forbid the completion of any similar request thereafter.
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Bengel's Gnomen
The book of temporal life is intended in
Psalm 139:16.—αὐτὸς ἐγὼ, I myself) construe these words with to be [were].—ἀνάθεμα εἶναι,
to be accursed)
It will be enough to compare this passage with
Galatians 3:13, where Christ is said to have been made a curse for us. The meaning is, I could have wished to bring the misery of the Jews on my own head, and to be in their place. The Jews, rejecting the faith, were accursed from Christ; comp.
Galatians 1:8-9;
Galatians 5:4. Whether he would have wished only the deprivation of all good, and his own destruction, and annihilation, or the suffering also of every evil, and that too both in body and in soul, and for ever, or whether, in the very excitement [paroxysm] of that prayer, he had the matter fully present before his understanding, who knows whether Paul himself, had he been questioned, would have been able exactly to define? At least that word [Ego] I [all thought of self] was entirely suppressed in him; he was looking only to others, for the sake of the Divine glory; comp.
2 Corinthians 12:15. From the loftiest pinnacle of faith (chap. 8) he now shows the highest degree of love, which was kindled by the Divine love. The thing, which he had wished, could not have been done, but his prayer was pious and solid, although under the tacit condition, if it were possible to be done; comp.
Romans 8:38, I am persuaded;
Exodus 32:33.—ἀπὸ τοῦ Χριστοῦ, from Christ) So ἀπὸ from
1 Corinthians 1:30; or, as Christ, being made a curse, was abandoned by the Father; so Paul, filled with Christ, wished in place of the Jews to be forsaken by Christ, as if he had been accursed. He is not speaking of excommunication from the everlasting society of the church. There is a difference between these two things, for κατάρα קללה, curse, has the greater force of the two, and implies something more absolute: חרם, anathema, something relative,
Galatians 1:8-9,
1 Corinthians 16:22, the former is rather more severe, the latter milder; the former expresses the power of reconciliation by the cross of Christ; the latter is more suitable to [more applicable as regards] Paul; nor can the one be substituted for the other, either here, or in the passages quoted.—Τῶν) The apostle is speaking of the whole multitude, not of individuals.—ἀδελφῶν μου, for my brethren) This expresses the cause of his so great love toward them.—συγγενῶν μου κατὰ σάρκα, my kinsmen according to the flesh) This expresses the cause of his prayer, showing why the prayer, other things being supposed to be equal [cœteris paribus, supposing there were no objection on other grounds], was right; and by adding kinsmen, he shows that the word brethren is not to be understood, as it usually is, of Christians, but of the Jews. Christ was made a curse for us, because we were his kinsmen.