the Week of Proper 20 / Ordinary 25
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New Living Translation
Romans 9:3
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because of my kin, the Jews. I'd ride right through the gates of hell and spend eternity there away from Christ if it meant they would be saved.
For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh,
For I could wish that I myself were accursed, separated from Christ for the sake of my brothers, my kinsmen according to the flesh,
For I have a desire to take on myself the curse for my brothers, my family in the flesh:
for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh;
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.
For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh,
For I could wish that I myself were accursed from Christ, for my brethren, my kinsmen after the flesh:
For I could pray to be accursed from Christ on behalf of my brethren, my human kinsfolk--for such the Israelites are.
For I could wish that my selfe were accursed from Christ, for my brethren my kinsemen according to the flesh:
for I myself was wishing to be a curse from Christ for the sake of my brothers, my kinsmen according to flesh,
I haue wysshed my selfe to be cursed from Christ for my brethren, that are my kynsmen after the flesh,
for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self,
For [if it were possible] I would wish that I myself were accursed, [separated, banished] from Christ for the sake [of the salvation] of my brothers, my natural kinsmen,
For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh:
For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren, my kinsmen by race.
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
For I could wish that I myself were accursed from Christ for my brothers' sake, my kinsmen according to the flesh:
For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh:
for I was wishing, I myself, to be anathema from the Christ -- for my brethren, my kindred, according to the flesh,
I wish I could help my Jewish brothers and sisters, my people. I would even wish that I were cursed and cut off from Christ if that would help them.
For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen,
For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,
I would gladly be placed under God's curse and be separated from Christ for the good of my own people.
that I could wish myself actually under God's curse and separated from the Messiah, if it would help my brothers, my own flesh and blood,
For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.
For I woulde wish my selfe to be separate from Christ, for my brethren that are my kinsemen according to the flesh,
For I have prayed that I myself might be accursed because of Christ for the sake of my brethren and my kinsmen according to the flesh,
For I could wish that I myself were accursed from Messiah for my brothers' sake, my relatives according to the flesh,
for I could wish that I myself were condemnedaccursed">[fn] and cut off from Christ for the sake of my brothers, my relatives according to the flesh.Exodus 32:32;">[xr]
For I could pray that I myself might be one accursed from Meshiha [fn] instead of my brethren and my kinsmen who are in the flesh;
For I have prayed, that I myself might be accursed from Messiah, for my brethren and my kinsmen in the flesh:
For I could wish that I myself were accursed from Christ for my brethren, my countrymen [fn] according to the flesh,
I could even wish that I might be kept from being with Christ if that would help my people to be saved from the punishment of sin. They are of my own flesh and blood.
For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh:
For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh.
For I could have wished to be accursed, even I myself, from the Christ, in behalf of my brethren my kinsmen according to the flesh; -
For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
For I could wish myself to be accursed from Christ for the sake of my brothers, my fellow countrymen according to the flesh,
For I haue wisshed my selfe to be cursed from Christe, for my brethren, my kynsmen as pertaynyng to ye fleshe,
for my own people. They are my brothers and sisters, my earthly family. I wish I could help them. I would even have a curse on me and cut myself off from Christ if that would help them.
For I could wish that I myself were accursed, separated from Christ for the sake of my countrymen, my kinsmen according to the flesh,
for my people, my own flesh and blood! For their sake I could wish that I myself were under God's curse and separated from Christ.
For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I could: Exodus 32:32
were: Deuteronomy 21:23, Joshua 6:17, Joshua 6:18, 1 Samuel 14:24, 1 Samuel 14:44, Galatians 1:8, Galatians 3:10, Galatians 3:13
accursed: or, separated
my kinsmen: Romans 11:1, Genesis 29:14, Esther 8:6, Acts 7:23-26, Acts 13:26
Reciprocal: Genesis 44:33 - I pray thee Exodus 32:30 - an atonement Leviticus 27:28 - no devoted Judges 17:2 - cursedst 1 Samuel 15:35 - Samuel mourned 2 Kings 22:19 - wept 1 Chronicles 21:17 - let thine Esther 10:3 - seeking Psalms 119:136 - General Isaiah 61:9 - their seed Jeremiah 4:19 - My bowels Daniel 7:15 - was grieved Zechariah 11:10 - Beauty Matthew 26:74 - began Luke 19:41 - and wept John 11:35 - General John 13:21 - he was Acts 2:36 - all Acts 22:5 - the brethren Acts 23:21 - an oath Romans 7:1 - brethren Romans 8:3 - in the Romans 11:14 - my 1 Corinthians 10:18 - Israel 1 Corinthians 16:22 - Anathema 2 Corinthians 2:4 - out Galatians 4:15 - if Hebrews 12:9 - fathers
Cross-References
Then God blessed Noah and his sons and told them, "Be fruitful and multiply. Fill the earth.
I have given them to you for food, just as I have given you grain and vegetables.
"And I will require the blood of anyone who takes another person's life. If a wild animal kills a person, it must die. And anyone who murders a fellow human must die.
Then God said, "I am giving you a sign of my covenant with you and with all living creatures, for all generations to come.
When I send clouds over the earth, the rainbow will appear in the clouds,
and I will remember my covenant with you and with all living creatures. Never again will the floodwaters destroy all life.
One day he drank some wine he had made, and he became drunk and lay naked inside his tent.
Ham, the father of Canaan, saw that his father was naked and went outside and told his brothers.
Then he cursed Canaan, the son of Ham: "May Canaan be cursed! May he be the lowest of servants to his relatives."
Then Noah said, "May the Lord , the God of Shem, be blessed, and may Canaan be his servant!
Gill's Notes on the Bible
For I could wish that myself were accursed from Christ,.... Some consider this as the reason of the apostle's great heaviness, and continual sorrow of heart, because he had made such a wish as this, and read the words, "for I have wished", or "did wish"; that is, in my unregenerate state, whilst I was a persecutor of Christ, and a blasphemer of his name, I wished to be for ever separated from him, and to have nothing to do with him; for then I thought I ought to do many things contrary to the name of Jesus, and this I did out of respect to the Jewish nation, and because I would not relinquish the Jewish religion; but oh! what a trouble of mind is it to me? what uneasiness does it give me when I think of it, and reflect upon it? But this can never be the apostle's meaning, for he would never have appealed to Christ in so solemn a manner, and took an oath upon it, for the truth of his enmity to Christ, and alienation from him before conversion, which everybody knew; nor was it anything strange, that whilst he was an unbelieving Jew, he should wish himself separated from Jesus of Nazareth, and always to remain so; and his having done this before his embracing of Christianity could be no evidence of his present affection for the Jewish nation, especially since he repented of it, and was sorry for it. But this wish, whatever is meant by it, is mentioned as an instance of his great love to his countrymen the Jews. Many have thought that his meaning is, that he had so great a value for them, that he could even wish himself, and be content to be eternally separated from Christ, everlastingly banished from his presence, never to enjoy communion more with him, or in other words, to be eternally damned, that they might be saved. But this is what could never be, and which he knew, was impossible to be done, and was contrary to that strong persuasion he had just expressed in the close of the foregoing chapter. Nor is it consistent with his love to Christ, to wish any thing of this kind; it would make him to love the Jews much better than Christ; since, according to this sense, he must wish to be parted from him, that they might be saved, and consequently must love them more than Christ: nor is it consistent with, but even contrary both to the principles of nature and grace; it is contrary to the principles of nature, for a man to desire his own damnation upon any consideration whatever; and it is contrary to the principle of grace, which always strongly inclines to be with Christ, and not separated from him; in a word, to be accursed from Christ in this sense, could be no proper means of the salvation of the Jews, and therefore it cannot be thought to be desirable, or wished for. Some things are said indeed for the qualifying of this sense of the words, as that the apostle said this inconsiderately, when he was scarcely himself, through an ecstasy of mind, and intemperate zeal, and an overflow of affection for his nation; but this is highly to reflect upon the apostle, and to represent him in a very unworthy manner, when it is certain he said this with the greatest deliberation and seriousness; he introduces it in the most solemn manner, with an appeal to Christ, the Holy Spirit, and his own conscience, and therefore it could never drop from him through incogitancy, and an overheated affection. Again, it is said, that this wish was made with a condition, if it was the will of God, but that he knew was not; or if it could be for the good of these people, this also he knew it could never be: the best qualification Of it is to say it is an hyperbolical expression; and so if it is, it must be with a witness, being such an hyperbole, as is not to be matched in sacred or profane writings. The words of Moses are thought to be a parallel one, "blot me, I pray thee, out of the book which thou hast written", Exodus 32:32; but that is not to be understood of the book of eternal life; but either of the book of the law, as R. Sol. Jarchi expounds it, which God had ordered him to write, and his desire is, that his name might not stand there; or rather of the book of this temporal life, that he might die and not live. It remains then that these words must have another meaning. Now let it be observed, that the word αναθεμα, here translated "accursed", answers to the Hebrew word חרם, which, with the Jewish writers, is one sort of excommunication in use among them, and the greater sort; the forth of it, as given by them, is very horrible, and shocking r; Exodus 32:32- :; and so we may observe the word "anathema" here used is mentioned as a form of excommunication in 1 Corinthians 16:22; of all such as love not Christ and his Gospel, and make it appear by their principles or practices, or both, that they do not, and so ought to be removed from the communion of churches. Now, taking the word in this sense, the apostle's meaning is, that he could wish to be excommunicated from Christ; that is, from the body of Christ, from the church of Christ, Christ mystical, as the word "Christ" is used, 1 Corinthians 12:12; to be deprived of the ordinance of Christ's house, to be degraded from his office in it, and not to be so much as a member in it. He saw that these branches, the people of the Jews, were going to be cut off, and no longer to be of the church of God; and such was his affection to them, that he could have wished rather to be cut off himself, that they might be spared; and this was an instance of great love to them, since, next to Christ, the church and the ordinances of it were exceeding dear unto, and highly valued by the apostle. Again, it is worthy of observation, that the Hebrew word חרם, which the Septuagint render by αναθεμα, the word in the text, is used for any thing devoted to God, and which could not be alienated to any other use or service; and if it was a man, or any among men that was devoted, it was not to be redeemed, but was "surely to be put to death", Leviticus 27:29. Some have thought that Jephthah's daughter was put to death upon this law; but be that as it will, the apostle here may reasonably be thought to allude unto it, and his sense be this, that he could wish himself αναθεμα ειναι απο του χριστου, "to be devoted unto death", not from Christ, but "by" Christ; and some copies read υπο, "by": I could wish that my dear Lord and Master, as if he should say, would appoint and order me to die, might this nation of mine but escape that ruin and destruction I see is coming upon them, as a nation and a church; I could be content to die the most accursed death, and be treated in the most ignominious manner, might they but be saved; a like expression is that of R. Ishmael s, בני ישראל אני כפרתן "may I be an expiatory sacrifice for the children of Israel";
"which (says one commentator t) he said, מתוך חבתן, "because of his love to them"; and it is as if he should say, all the punishment which is right to come upon them, I will take it on myself, in order to atone for them;''
and says another u,
"the sense is, he took upon him their redemption, and this he said, לרוב אהבתו, "because of the greatness of his love":''
now for a man to die for his country, that a whole nation perish not, was agreeably to the sentiments both of Jews and Gentiles, and was the highest instance of love among men; "greater love hath no man than this, that a man lay down his life for his friends", John 15:13; and this is carrying the sense of the apostle's wish high enough, and not too far. The persons on whose account he could have expressed this wish, are described by their natural relation to him,
my brethren, my kinsmen, according to the flesh: he calls them his brethren, not in a spiritual sense, nor in a strict natural sense, but in a general way, as being of the same nation: it is a saying with the Jews w, כל ישראל אחים, "all the Israelites are brethren"; for the same reason he calls them kinsmen; and these appellations he uses to remove that ill will and prejudice they had conceived in their minds against him, and to signify the ground of his affection for them: and he adds, "according to the flesh", to distinguish them from his spiritual brethren and relations; for though they were brethren in a national sense, they were not all so in a spiritual relation.
r Vid. Buxtorf. Lexic. Rabbinic. p. 827, 828. s Misn. Negaim, c. 2. sect. 1. t Bartenora in ib. u Maimon. in Misn. Negaim, c. 2. sect. 1. w Caphtor, fol. 38. 1.
Barnes' Notes on the Bible
For I could wish ... - This passage has been greatly controverted. Some have proposed to translate it, “I did wish,” as referring to a former state, when he renounced Christ, and sought to advance the interests of the nation by opposing and defying him. But to this interpretation there are insuperable objections.
(1) The object of the apostle is not to state his former feelings, but his present attachment to his countrymen, and willingness to suffer for them.
(2) The proper grammatical construction of the word used here is not I did wish, but I could desire; that is, if the thing were possible. It is not I do wish, or did wish, but I could desire ἠυχόμην ēuchomēn, implying that he was willing now to endure it; that his present love for them was so strong, that he would, if practicable, save them from the threatened ruin and apostasy.
(3) It is not true that Paul ever did wish before his conversion to be accursed by Christ, that is, by the Messiah. He opposed Jesus of Nazareth; but he did not believe that he was the Messiah. At no time would he have wished to be devoted to destruction “by the Messiah,” or “by Christ.” Nothing would have been more terrible to a Jew; and Saul of Tarsus never doubted that he was the friend of the promised Messiah, and was advancing the true interests of his cause, and defending the hopes of his nation against an impostor. The word, therefore, expresses a feeling which the apostle had, when writing this Epistle, in regard to the condition and prospects of the nation.
Were accursed from Chest - Might be anathema by Christ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ anathema einai apo tou Christou. This passage has been much controverted. The word rendered “accursed” (anathema) properly means,
(1) Anything that was set up, or “set apart,” or consecrated to the gods in the temples, as spoils of war, images, statues, etc. This is its Classical Greek meaning. It has a similar meaning among the Hebrews, It denoted what was set apart or consecrated to the service of God, as sacrifices or offerings of any kind. In this respect it is used to express the sense of the Hebrew word חרם cherem “anything devoted to Yahweh, without the possibility of redemption.” Leviticus 27:21; Leviticus 27:29; Numbers 18:14; Deuteronomy 7:26; Joshua 6:17-18; Joshua 7:1; 1 Samuel 15:21; Ezekiel 44:29.
(2) As what was thus dedicated to Yahweh was alienated from the use of him who devoted it, and was either burnt or slain and devoted to destruction as an offering, the word came to signify a devotion of any thing to destruction, or to complete ruin. And as whatever is devoted to destruction may be said to be subject to a curse, or to be accursed, the word comes to have this signification; 1 Kings 20:42; Isaiah 34:5. But in none of these cases does it denote eternal death. The idea, therefore, in these places is simply, “I could be willing to be destroyed, or devoted, to death, for the sake of my countrymen.” And the apostle evidently means to say that he would be willing to suffer the bitterest evils, to forego all pleasure, to endure any privation and toil, nay, to offer his life, so that he might be wholly devoted to sufferings, as an offering, if he might be the means of benefiting and saving the nation. For a similar case, see Exodus 32:32. This does not mean that Paul would be willing to be damned forever. For,
- The words do not imply that, and will not bear it.
(2)Such a destruction could in no conceivable way benefit the Jews.
(3)Such a willingness is not and cannot be required. And,
- It would be impious and absurd. No man has a right to be willing to be the “eternal enemy” of God; and no man ever yet was, or could be willing to endure everlasting torments.
From Christ - By Christ. Grotius thinks it means from the church of Christ. Others think it means “after the example of Christ;” and others, from Christ forever. But it evidently means that he was willing to be devoted by Christ; that is, to be regarded by him, and appointed by him, to suffering and death, if by that means he could save his countrymen. It was thus the highest expression of true patriotism and benevolence. It was an example for all Christians and Christian ministers. They should be willing to be devoted to pain, privation, toil, and death, if by that they could save others from ruin.
My kinsmen ... - My countrymen; all of whom he regarded as his kinsmen, or relations, as descended from the same ancestors.
According to the flesh - By birth. They were of the same blood and parentage, though not now of the same religious belief.
Clarke's Notes on the Bible
Verse Romans 9:3. For I could wish that myself were accursed from Christ — This and the two preceding verses are thus paraphrased by Dr. Taylor: I am so far from insisting on the doctrine (of the rejection of the Jews) out of any ill-will to my countrymen, that I solemnly declare, in the sincerity of my heart, without the least fiction or dissimulation-and herein I have the testimony of my own conscience, enlightened and directed by the Spirit of God-that I am so far from taking pleasure in the rejection of the Jewish nation, that, contrariwise, it gives me continual pain and uneasiness, insomuch that, as Moses formerly (when God proposed to cut them off, and in their stead to make him a great nation, Exodus 32:10) begged that he himself should rather die than that the children of Israel should be destroyed, Exodus 32:32, so I could even wish that the exclusion from the visible Church, which will happen to the Jewish nation, might fall to my own share, if hereby they might be kept in it and to this I am inclined by natural affection, for the Jews are my dear brethren and kindred.
Very few passages in the New Testament have puzzled critics and commentators more than this. Every person saw the perfect absurdity of understanding it in a literal sense, as no man in his right mind could wish himself eternally damned in order to save another, or to save even the whole world. And the supposition that such an effect could be produced by such a sacrifice, was equally absurd and monstrous. Therefore various translations have been made of the place, and different solutions offered. Mr. Wakefieid says: "I see no method of solving the difficulty in this verse, which has so exercised the learning and ingenuity of commentators, but by the ευχομαιειναι of Homer, I profess myself to be; and he translates the passage in a parenthesis, thus: (for I also was once an alien from Christ) on account of my brethren, c. But how it does appear that Saul of Tarsus was ever an alien from Christ on account of his kinsmen, is to me perfectly indiscernible. Let us examine the Greek text. Ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του Χριστου ὑπερτων αδελφων μου, 'For I did wish myself to be an anathema FROM Christ (υπο, BY Christ, as some ancient MSS. read) for my brethren.' As ηυχομην is the 1st per. sing. of the imperfect tense, some have been led to think that St. Paul is here mentioning what had passed through his own mind when filled with the love of God, he learned the rejection of the Jews and that he only mentions it here as a thing which, in the effusions of his loving zeal, had been felt by him inconsiderately, and without any Divine afflatus leading him to it; but that he does not intimate that now he felt any such unreasonable and preposterous wish." I am afraid this is but ill calculated to solve the difficulty.
The Greek word αναθεμα, anathema, properly signifies any thing devoted to God, so as to be destroyed: it answers to the Hebrew חרם cherem, which the Septuagint translate by it, and means either a thing or person separated from its former state or condition, and devoted to destruction. In this sense it is used, Deuteronomy 7:25, Deuteronomy 7:26; Joshua 6:17, Joshua 6:18; Joshua 7:12.
It is certain that the word, both among the Hebrews and Greeks, was used to express a person devoted to destruction for the public safety. In Midrash hanneelam, in Sohar Chadash, fol. 15, Rabbi Chaijah the elder said: "There is no shepherd found like unto Moses, who was willing to lay down his life for the sheep; for Moses said, Exodus 32:32, If thou wilt not pardon their sin, blot me, I pray thee, out of thy book which thou hast written." Such anathemas, or persons devoted to destruction for the public good, were common among all ancient nations. See the case of M. Curtius and Decius among the Romans. When a plague took place, or any public calamity, it was customary to take one of the lowest or most execrable of the people, and devote him to the Dii Manes or infernal gods. See proofs in Schleusner, and see the observations at the end of the chapter, (Romans 9:33 (note), point 1.). This one circumstance is sufficient to explain the word in this place. Paul desired to be devoted to destruction, as the Jews then were, in order to redeem his countrymen from this most terrible excision. He was willing to become a sacrifice for the public safety, and to give his life to redeem theirs. And, as Christ may be considered as devoting them to destruction, (see Matthew 24:0,) Paul is willing that in their place Christ should devote him: for I could wish myself, αναθεμα ειμαι απο (or, as some excellent MSS. have it, υπο) του χριστου, to be devoted BY Christ, to that temporal destruction to which he has adjudged the disobedient Jews, if by doing so I might redeem them. This, and this alone, seems to be the meaning of the apostle's wish.
