Romans 9:3
Verse
Context
Paul’s Concern for the Jews
2I have deep sorrow and unceasing anguish in my heart.3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
Sermons



Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Exo 32:10) begged that he himself should rather die than that the children of Israel should be destroyed, Exo 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. Wakefield 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 ευχομαι ειναι 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, etc. 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 (ὑπο, 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, Deu 7:25, Deu 7:26; Jos 6:17, Jos 6:18; Jos 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, Exo 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, (Rom 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), 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, ὑπο) 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.
Jamieson-Fausset-Brown Bible Commentary
For I could wish that myself were accursed from Christ for--"in behalf of" my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [HODGE], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses (Exo 32:32).
John Gill Bible Commentary
Who are Israelites,.... Which were their national name, as descended from Jacob, whose name was Israel; and it was accounted a very honourable one; see Phi 3:5; and the very name they bore gave the apostle some concern that they should be cut off; and then he proceeds to enumerate the several distinguishing favours and privileges they had been partakers of: to whom pertaineth the adoption; not that special adoption, which springs from eternal predestination, is a blessing of the covenant of grace, comes through the redemption of Christ, and is received and enjoyed only by believers in him; for all that were Israelites, were not in this sense the children of God; but national adoption is here meant, by which the whole body of the people, as nation, were the sons of God, his firstborn: and the glory; either the ark of the covenant, which is so called in Psa 63:2, according to Kimchi; or the clouds in the tabernacle and temple, which were called the glory of the Lord, and were symbols of his presence, the same with the Shekinah; and so Aben Ezra interprets power, the ark, and glory, the Shekinah, Psa 63:2, and the covenants; not the two Testaments, Old and New, but the covenant of circumcision, made with Abraham their father, and the covenant at Sinai they entered into with the Lord; some copies, and the Vulgate Latin and Ethiopic versions, read, "the covenant": and the giving, of the law: , a way of speaking the (x) Jews make use of when they take notice of this privilege; for it was peculiarly given to them with great solemnity by God himself, through the disposition of angels into the hands of Moses the mediator, and by him to them; and on account of this, they reckoned themselves more beloved of God than the rest of mankind (y). and the service of God; or "the service", as in the Greek text. So the Jews (z) are used to call it "the service"; and false worship is called by them , "strange service", which is the title of one of their Misnic tracts; and here it signifies the whole worship of God, in the whole compass of it, sacrifices, prayer, praise, &c. daily, weekly, monthly, and yearly: and the promises; both temporal and spiritual, especially such as related to the Messiah, and which now had their accomplishment. (x) T. Bab. Zebachim, fol. 116. 1. Zohar in Lev. fol. 5. 2, 3. (y) Tzeror Hammor, fol. 103. 2. (z) Vid. Pirke Abot, c. 1. sect. 2.
Tyndale Open Study Notes
9:3 I would be willing to be forever cursed (Greek anathema): Anathema is used in the Greek Old Testament to translate a Hebrew expression that means “set apart for God,” which usually has the negative sense of something destined to be destroyed as an offering to God (see Lev 27:28-29; Josh 6:17-18; 7:1, 11-13; 22:20; 1 Sam 15:3; 1 Chr 2:7). Paul knows that he cannot, in fact, be cut off from Christ. Paul is echoing the offer of Moses, who pled with God to kill him but to spare the people (Exod 32:30-32).
Romans 9:3
Paul’s Concern for the Jews
2I have deep sorrow and unceasing anguish in my heart.3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
- Scripture
- Sermons
- Commentary
The Agony and the Ecstasy of Paul in Romans 9-11
By Art Katz2.8K1:11:42God's Chosen PeopleMAT 6:33ROM 9:3ROM 11:9ROM 11:23ROM 11:32REV 12:12In this sermon, the speaker emphasizes the importance of understanding and reflecting on the destiny of the church and the nation. He acknowledges that discussing this topic requires more time than what is available, but hopes to convey the theme in a way that will deeply impact the listeners. The speaker highlights the significance of the subject of Israel, even for Asian Christians, as it was central to the apostle Paul's teachings. He urges the audience to move beyond a mediocre and predictable religious life and embrace the ultimate sacrifice and determination required for the glory of God.
The Difficulty of Escaping the Damnation of Hell (Reading)
By Edward Payson2.3K37:01Audio BooksJER 17:9MAL 3:8MAT 23:33LUK 15:7LUK 19:41ROM 8:7ROM 9:3In this sermon, the preacher addresses those who are focused on accumulating wealth and worldly possessions. He questions whether this is the right place to store their treasures and urges them to consider the importance of their eternal souls. The preacher emphasizes that if they still have any regard for God's word, they cannot be indifferent to the fact that they are likely to face final condemnation. He urges them to cherish their serious thoughts, avoid anything that may distract them, and diligently seek ways to strengthen their faith. The preacher also highlights the urgency of the situation, reminding the audience that many people around them are heading towards perdition without even realizing it, and that unless they turn to God for help, they too may face eternal torment.
Jacob Meeting God
By Leonard Ravenhill2.1K1:20:00GEN 32:24EXO 32:10PSA 126:5LUK 11:5ROM 9:3JAS 5:16This sermon emphasizes the importance of persistent prayer and wrestling with God in prayer, drawing inspiration from the stories of Jacob wrestling with the angel and Moses interceding for the people of Israel. It challenges listeners to have a deep burden for their generation, to be willing to sacrifice and pray fervently for revival and transformation in their communities.
The Spirit of Service
By T. Austin-Sparks1.6K28:47ServiceEXO 31:18EXO 32:4EXO 32:32ROM 8:37ROM 9:3In this sermon, the speaker discusses the importance of devotion to God's purpose for his people. He emphasizes that serving God in the utmost way requires complete dedication and a willingness to sacrifice personal interests and blessings. The speaker refers to the example of Moses and the Levites in the book of Exodus, who had to battle against the enemy and the outbreaking of the flesh in order to clear the way for God's purpose. The sermon also highlights the spirit of Christ in service and how it should guide and inspire believers in their own service to God.
K-508 the Children of Promise (1 of 2)
By Art Katz1.4K48:10PromisesEXO 32:32MAT 6:33ROM 9:3ROM 12:1In this sermon, the speaker discusses the importance of understanding the relationship between the church and Israel. He emphasizes that the gospel should not be truncated or abbreviated, as it loses the vital dynamic and mystery of this relationship. The speaker highlights Paul's cry in Romans 9:3, where he expresses his willingness to be accursed for the sake of his fellow Israelites. This cry serves as a reminder that the issue of Israel is also the issue of the church, and that the church must have a deep understanding and love for Israel in order to fulfill its role as God's instrument of salvation.
Fulfilling the Mystery of Israel - Part 2
By Art Katz92518:00IsraelROM 9:3ROM 11:33ROM 11:36ROM 15:9ROM 15:30ROM 15:32In this sermon, the speaker emphasizes the importance of showing mercy to others, especially in times of persecution. He highlights that this mercy should be given sacrificially, both physically and emotionally. The speaker also discusses the concept of the mystery of God's plan, which is fulfilled through the glory of God. He urges the listeners to make their minds completely dependent on Christ, recognizing that without Him, they are devoid of anything and unable to perform religious acts. The sermon concludes with a prayer for God to impart His jealousy for His glory upon the listeners and to sustain them in the challenges that lie ahead.
Romans 11 - Part 2
By Art Katz2091:06:29IsraelPSA 51:2MAT 6:33ROM 9:3ROM 11:11ROM 12:1ROM 16:251TI 1:15In this sermon, the preacher emphasizes the cataclysmic end that awaits the world, where the kingdoms of darkness and light will engage in a final violent conflict. The church is seen as having the opportunity to demonstrate its faith and be purified during these last days. The centrality of Israel is highlighted, affecting various aspects including the concept of rapture. The preacher also emphasizes the importance of understanding and acknowledging the judgments of God, as they reveal both His severity and goodness. The sermon concludes with a call for the church to recognize the significance of Israel and the need for God's enablement to fulfill its mandate.
Fruit Unto God
By G.W. North0FruitfulnessSpiritual ParenthoodGEN 1:28MAT 28:19JHN 15:5ROM 9:3ROM 12:11CO 4:15GAL 4:191TH 2:19HEB 2:131PE 2:2G.W. North emphasizes the divine mandate of fruitfulness and multiplication in both the physical and spiritual realms, asserting that this principle is essential for the Church. He draws parallels between the apostle Paul's deep longing for spiritual offspring and the sacrificial love of Christ, highlighting that true ministry involves a passionate desire to bear God's children. North illustrates how early Church leaders like Paul, John, and Peter viewed their relationships with believers not merely as converts but as spiritual children, born out of love and commitment to Christ. He stresses that being a servant is commendable, but the ultimate calling is to be the Bride of Christ, which entails a fruitful union that produces spiritual offspring. The sermon concludes with a call for believers to embrace their identity as the Bride, yielding to God’s desire for fruitfulness in their lives.
1 John 4:10
By John Gill0God's LoveSacrifice of ChristJHN 3:16ROM 3:25ROM 9:3EPH 2:41JN 4:10John Gill emphasizes the unmatched and sovereign love of God as demonstrated in 1 John 4:10, highlighting that God's love precedes our love for Him. He explains that God's love is not contingent upon our actions or feelings, but rather it is a free and eternal gift. The sermon illustrates that God's love is manifested through the sending of His Son as a propitiation for our sins, ensuring that justice and mercy are reconciled. Gill reassures that God's love remains constant and unchanging, regardless of our shortcomings, and underscores the significance of Christ's sacrifice in making this love accessible to humanity.
Power With God Exemplified in Moses
By T. Austin-Sparks0Commitment to God's PurposeIntercessionEXO 32:31NUM 14:11DEU 1:92KI 2:2JER 15:1MAT 5:14LUK 23:34ROM 9:3EPH 5:25HEB 11:24T. Austin-Sparks emphasizes the profound relationship between God and Moses, illustrating how Moses' deep commitment to God's purpose exemplifies true power with God. He argues that Moses, despite his human frailties, stood in intercession for the people of Israel, demonstrating a heart aligned with God's intentions and a willingness to sacrifice his own standing for their sake. This relationship reveals that God seeks individuals who are utterly devoted to His purpose, not merely to the work of ministry, but to the people involved. Sparks challenges the congregation to reflect on their own commitments and the depth of their love for God's people, urging them to embody the same heart of responsibility and love that Moses displayed. Ultimately, he calls for a generation of believers who are committed to God's purpose in the Church, emphasizing that true service is born from love and a shared destiny with God's people.
Who Are the Companions?
By T. Austin-Sparks0Companionship with ChristHeavenly CallingZEC 9:9LUK 14:14ACT 26:19ACT 28:28ROM 9:3PHP 3:8HEB 12:25T. Austin-Sparks explores the Letter to the Hebrews, emphasizing the conflict between Jewish traditions and the new spiritual calling in Christ. He highlights the Apostle Paul's deep desire for his fellow Hebrews to accept Jesus as the Messiah, contrasting their rejection with the heavenly calling offered to believers. Sparks warns Hebrew Christians against returning to their old ways, urging them to embrace their identity as companions of Christ, who are called to a heavenly and spiritual existence. He illustrates the transition from the earthly Israel to a new spiritual Israel, underscoring the importance of recognizing Jesus' rightful place as God's Son. Ultimately, he encourages believers to grasp the magnitude of their calling and the greatness of Christ.
Israel's Restoration
By Art Katz0Israel's RestorationThe Church's RoleISA 2:3JER 30:7MAT 5:14JHN 17:21ROM 9:3ROM 11:252CO 5:17GAL 3:28EPH 3:10REV 21:24Art Katz emphasizes the critical importance of Israel's restoration in the context of God's eternal purposes, arguing that the Church's neglect of this issue has led to its spiritual decline. He draws on the writings of David Baron to illustrate the profound connection between the Church and Israel, highlighting that the redemption of Israel is central to God's glory and the Church's mission. Katz asserts that true spirituality requires a deep identification with God's heart for Israel, urging believers to embrace their calling to sacrificially support the Jewish people. He warns against a shallow, cultural Christianity that lacks the depth of understanding necessary to engage with the spiritual realities of the last days. Ultimately, Katz calls for a transfigured Church that embodies the wisdom of God through its relationship with Israel, demonstrating His glory to the world.
Philippians 1:22-26
By St. John Chrysostom0JOB 38:7PSA 106:2ROM 9:31CO 9:272CO 6:52CO 11:23GAL 5:4PHP 2:27John Chrysostom preaches about the exemplary spirit of Paul, who faced the choice between departing to be with Christ or remaining in the flesh for the sake of others. Paul's selfless dedication to the progress and joy in the faith of his followers is highlighted, emphasizing the noble and sacrificial nature of his decision. Chrysostom urges the congregation to emulate Paul's unwavering faith and commitment to Christ, even in the face of adversity and persecution, as a testament to their salvation and steadfastness in the Gospel.
Homily 37 on the Acts of the Apostles
By St. John Chrysostom0EXO 23:2MAT 5:9ACT 17:3ROM 3:12ROM 9:3ROM 10:12CO 1:111TH 2:16HEB 10:24John Chrysostom preaches on the journey of Paul and his companions through various cities, emphasizing Paul's dedication to sharing the Gospel with both Jews and Gentiles. Despite facing opposition and persecution, Paul's unwavering commitment to preaching Christ's suffering and resurrection leads to the conversion of many, including devout Greeks and chief women. Chrysostom highlights the importance of reasoning from Scriptures and the need for believers to search and confirm the teachings they receive. He also stresses the unity and mutual dependence within the Church, urging for love, good works, and the rejection of internal conflicts and sinful desires.
Prayer Is Effective
By Colin Peckham0EXO 32:31PSA 145:18MAT 18:19LUK 11:1ACT 1:14ROM 9:3EPH 6:18PHP 4:6HEB 5:7JAS 5:16Colin Peckham emphasizes the power and effectiveness of prayer through historical examples like the prayer movement in New York led by Charles Lamphier in 1858, which resulted in a great revival with 50,000 people coming to Christ weekly. He also shares the impact of prayer in Korea, where the church has exploded in growth, attributing it to the strong prayer culture within the church. Peckham highlights biblical figures like Jesus, Moses, and Paul who prayed fervently for others, showing the deep impact of intercessory prayer. He also recounts personal experiences of powerful prayer meetings that led to divine encounters and breakthroughs.
Prayer - Life's Greatest Ministry
By Colin Peckham0EXO 32:321SA 1:13PSA 126:6ISA 66:8LUK 11:5ROM 8:26ROM 9:3HEB 5:7HEB 11:6JAS 1:6Colin Peckham emphasizes the importance of fervent and sacrificial intercessory prayer, highlighting the deep agony, passion, and burden that true intercession requires, as seen in the examples of Hannah, Moses, Paul, and Jesus. He stresses that true intercession involves sacrifice and bleeding hearts, and that when we cease to bleed, we cease to bless. Despite the intense burden of intercessory prayer, there is immense blessedness and prevailing power in it, as demonstrated by the examples of Abraham, Moses, Elijah, and Jesus in their prayers. Peckham encourages believers to persevere in prayer, allowing the Spirit to teach and guide them in Spirit-taught, persevering, and believing prayers.
Charity and Rebuke
By Catherine Booth0MAT 5:44MAT 18:15ROM 9:31CO 13:13GAL 2:11JAS 3:17REV 3:19Catherine Booth preaches on the importance of true divine charity, which necessitates reproof and rebuke when necessary for the good of others. She emphasizes the need for faithful love that dares to confront sin and wrongdoing, following the example of Paul rebuking Peter in public. Catherine Booth highlights the contrast between true charity that seeks the good of others and false charity that is concerned with self-image and avoids confronting sin. She urges believers to have a Charity that 'seeketh not her own' and rejoices not in iniquity, but rather seeks righteousness and purity in all actions.
Let Down? Look Up! - Acts 9:25-31
By Jon Courson0ROM 9:3Jon Courson delivers a sermon on the importance of surrendering to God's plan, using the Apostle Paul's experiences as examples. Paul's willingness to be let down in a basket from the city wall in Damascus and later to be redirected to the Gentiles instead of the Jews showcases the power of yielding to God's leading. Courson emphasizes the need to trust God's direction even when it seems contrary to our plans, highlighting the rest and peace that come from fully surrendering to Jesus and allowing Him to lead us.
Travailing in Soul
By George Kulp0ISA 53:11ISA 66:8JER 9:1MAT 6:6ROM 9:3George Kulp preaches on the power of prevailing prayer, emphasizing the importance of being alone with God in prayer, as seen in the lives of biblical figures like Abraham, Moses, Joshua, Gideon, Elijah, and others. John Smith, known for his deep compassion and fervent prayers for souls, exemplified this principle by spending hours alone with God, pleading for the salvation of others. His genuine empathy for sinners led him to weep with those who weep and to carry a daily burden for souls, believing that true conversion comes from a heart burdened for the lost.
The Yellow Badges
By Robert Wurtz II0MAT 25:40ROM 9:3ROM 11:28GAL 3:28EPH 2:14Robert Wurtz II delves into the history of Jewish persecution, highlighting the atrocities committed against the Jewish people over centuries, leading to the implementation of the 'badge of shame' worn by Jews in Europe. The sermon emphasizes the need for Christians to have a heart change towards the Jewish community, urging for compassion and empathy instead of insensitivity and jokes. Wurtz calls for a deep reflection on the crimes against the Jews and a genuine sorrow akin to that of Paul for the Jewish people, considering them as God's foreknown people and kindred to Christ Himself.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Exo 32:10) begged that he himself should rather die than that the children of Israel should be destroyed, Exo 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. Wakefield 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 ευχομαι ειναι 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, etc. 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 (ὑπο, 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, Deu 7:25, Deu 7:26; Jos 6:17, Jos 6:18; Jos 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, Exo 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, (Rom 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), 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, ὑπο) 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.
Jamieson-Fausset-Brown Bible Commentary
For I could wish that myself were accursed from Christ for--"in behalf of" my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [HODGE], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses (Exo 32:32).
John Gill Bible Commentary
Who are Israelites,.... Which were their national name, as descended from Jacob, whose name was Israel; and it was accounted a very honourable one; see Phi 3:5; and the very name they bore gave the apostle some concern that they should be cut off; and then he proceeds to enumerate the several distinguishing favours and privileges they had been partakers of: to whom pertaineth the adoption; not that special adoption, which springs from eternal predestination, is a blessing of the covenant of grace, comes through the redemption of Christ, and is received and enjoyed only by believers in him; for all that were Israelites, were not in this sense the children of God; but national adoption is here meant, by which the whole body of the people, as nation, were the sons of God, his firstborn: and the glory; either the ark of the covenant, which is so called in Psa 63:2, according to Kimchi; or the clouds in the tabernacle and temple, which were called the glory of the Lord, and were symbols of his presence, the same with the Shekinah; and so Aben Ezra interprets power, the ark, and glory, the Shekinah, Psa 63:2, and the covenants; not the two Testaments, Old and New, but the covenant of circumcision, made with Abraham their father, and the covenant at Sinai they entered into with the Lord; some copies, and the Vulgate Latin and Ethiopic versions, read, "the covenant": and the giving, of the law: , a way of speaking the (x) Jews make use of when they take notice of this privilege; for it was peculiarly given to them with great solemnity by God himself, through the disposition of angels into the hands of Moses the mediator, and by him to them; and on account of this, they reckoned themselves more beloved of God than the rest of mankind (y). and the service of God; or "the service", as in the Greek text. So the Jews (z) are used to call it "the service"; and false worship is called by them , "strange service", which is the title of one of their Misnic tracts; and here it signifies the whole worship of God, in the whole compass of it, sacrifices, prayer, praise, &c. daily, weekly, monthly, and yearly: and the promises; both temporal and spiritual, especially such as related to the Messiah, and which now had their accomplishment. (x) T. Bab. Zebachim, fol. 116. 1. Zohar in Lev. fol. 5. 2, 3. (y) Tzeror Hammor, fol. 103. 2. (z) Vid. Pirke Abot, c. 1. sect. 2.
Tyndale Open Study Notes
9:3 I would be willing to be forever cursed (Greek anathema): Anathema is used in the Greek Old Testament to translate a Hebrew expression that means “set apart for God,” which usually has the negative sense of something destined to be destroyed as an offering to God (see Lev 27:28-29; Josh 6:17-18; 7:1, 11-13; 22:20; 1 Sam 15:3; 1 Chr 2:7). Paul knows that he cannot, in fact, be cut off from Christ. Paul is echoing the offer of Moses, who pled with God to kill him but to spare the people (Exod 32:30-32).