Romans 9:3
For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
In the palace
The verse in its languages
- Vulgate (Clementine)
- Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
- Greek New Testament (SBLGNT)
- ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα,
Haydock's commentary
I wished myself to be an anathema from Christ.1 The word anathema, according to its derivation, signifies a thing separated or laid apart for some particular use. Hence it was put to signify things given and consecrated to God, which therefore used to be presented and hung up in temples. 2. The word also was applied to signify things whose destruction was resolved upon, that is, men or things separated for destruction, as sometimes, men deputed to be sacrificed to the gods to appease their anger. This signification was according to the Hebrew word cherem, and the Syriac word horma, as Numbers xxi. 3. He called the name of that place Horma, that is, anathema; because it was to be entirely destroyed. See 1 Machabees v. Hence anathema was also used for a curse, and to anathematize, to curse. See Acts xxiii. 14. The sense of this place is differently expounded. Tolet, by the word I wished, or I did wish, thinks that St. Paul might speak of the time before his conversion, when out of a false zeal, he wished to be separated from Christ, and from all Christians: and that he brings this to shew his brethren how zealous he had been for their religion. But this wish of St. Paul is generally expounded as proceeding from the great love and charity he had, when he was an apostle, for the conversion and salvation of his brethren, the Jews, who mostly remained obstinate and incredulous: and some will have it to be no more than a hyperbolical expression of his great love and affection for them. Others, with St. Jerome, ep. ad Algasiam, tom. iv. p. 203. Ed. Ben. think that by this way of speaking, St. Paul signifies himself willing to be sacrificed, by undergoing any death for their conversion: but St. Chrysostom (hom. xvi.) thinks this far short of the sublime charity of St. Paul; for by such a death, says he, he would not be separated from Christ, but would be a great gainer by it; since by that means he would soon be free from all the troubles and sufferings of a miserable life, and blessed with the company and enjoyment of Christ in the kingdom of his glory. He, and many others, think that St. Paul was so troubled and grieved to the heart at the obstinacy of the unbelieving Jews, at their blasphemies against Christ, and their eternal perdition, that an extraordinary charity and zeal for God's honour, and their salvation, made him wish even to endure a separation from Christ, and from the glory prepared for him in heaven, though not from the love, or from the grace of Christ. If this, says St. Chrysostom, seems incredible to us, it is because we are far from such heroic dispositions of the love of God, and of our neighbours. (Witham)
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The apostle's concern and love for his countrymen, the Jews, was so great, that he was willing even to suffer an anathema, or curse, for their sake; or any evil that could come upon him, without his offending God. (Challoner)
1 Anathema esse a Christo, anathema einai apo tou Christou. From anathesthai. See anathema, and anathema in Legh's critic. sac. See St. Chrysostom, hom. xiv. p. 136. Ed. Sav. where he says, that to expound St. Paul, as if he wished to die for Christ's sake, is a childish exposition, not worthy of the great charity of St. Paul, that is deserves no confutation: ouk esti tauta, ouk esti....oude gar antilegein pros taouta axion. He thinks that St. Paul was willing to be separated, not from the love of Christ, (God forbid) but from the glory of the kingdom of heaven; Pag. 135. allotriothenai ouchi tes agapes autou, me genoito, alla tes apolauseos ekeines kai tes doxes.
Where a note speaks of the Jewish people, the Church teaches that the Passion cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Cyprian Three Books of Testimonies Against the Jews, That Christ is God
In Genesis: “And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou fleddest from the face of thy brother Esau.” Also in Isaiah: “Thus saith the Lord, the God of Sabaoth, Egypt is wearied; and the merchandise of the Ethiopians, and the tall men of the Sabeans, shall pass over unto Thee, and shall be Thy servants; and shall walk after Thee bound with chains; and shall worship Thee, and shall pray to Thee, because God is in Thee, and there is no other God beside Thee. For Thou art God, and we knew it not, O God of Israel, our Saviour. They shall all be confounded and fear who oppose Thee, and shall fall into confusion.” Likewise in the same: “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. …
St Augustine Reply to Faustus the Manichæan, Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament
3. "I speak the truth in Christ," says the apostle, "I lie not, my conscience bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow of heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." Here is the most abundant and express testimony and the most solemn commendation. …
St John Chrysostom Treatise Concerning the Christian Priesthood, Book III
7. No man loved Christ more than Paul: no man exhibited greater zeal, no man was counted worthy of more grace: nevertheless, after all these great advantages, he still has fears and tremblings concerning this government and those who were governed by him. “I fear,” he says, “lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity which is in Christ.” And again, “I was with you in fear and in much trembling;” and this was a man who had been caught up to the third Heaven, and made partaker of the unspeakable mysteries of God, and had endured as many deaths as he had lived days after he became a believer, a man, moreover, who would not use the authority given him from Christ lest any of his converts should be offended. …
St John Chrysostom Treatise Concerning the Christian Priesthood, Book IV
Yet, all unawares, I have been led to do this man an injury. For his exploits are beyond all powers of description, and beyond mine in particular, just as the masters of eloquence surpass me. Nevertheless, since that holy apostle will judge us, not by the issue, but by the motive, I shall not forbear till I have stated one more circumstance which surpasses anything yet mentioned, as much as he himself surpasses all his fellow men. And what is this? After so many exploits, after such a multitude of victories, he prayed that he might go into hell, and be handed over to eternal punishment, if so be that those Jews, who had often stoned him, and done what they could to make away with him, might be saved, and come over to Christ. …
St John Chrysostom The Homilies of St. John Chrysostom, Matthew V. 27, 28
But why did Paul then, it may be said, choose to become accursed? Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, “pluck out” only, but also “cast from thee:” to receive him again no more, if he continue as he is. For so shalt thou both deliver him from a heavier charge, and free thyself from ruin.
St John Chrysostom A Commentary on the Acts of the Apostles, Homily VI on Acts ii. 22
But the admirable and great ones, and beloved of God, need none of these motives: men, such as was Paul: not of the kingdom, not of hell, made he account. For this is indeed to love Christ, this to be no hireling, nor to reckon it a matter of trafficking and trading, but to be indeed virtuous, and to do all for the love of God. ( Rom. ix. 3 .) Then what tears does it not deserve, when, owing so large a measure, we do not even like traders seek the kingdom of heaven! He promises us so great things, and not even so is He worthy to be heard? What can come up to this enmity! And yet, they are mad after money-making, though it be with enemies, though it be with slaves, though it be with persons most hostile to them, that they come in contact, though it be with persons utterly evil, if only they expect that they shall be enabled by their means to make money, they will do everything, will flatt …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXXVII on Acts xvii. 1, 2, 3
Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. “And Paul, as his manner was, went into the synagogue of the Jews.” Although he had said, “We turn to the Gentiles” ( ch. xiii. 46 ), he did not leave these alone: such was the longing affection he had towards them. For hear him saying, “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved” ( Rom. x. 1 ): and, “I wished myself accursed from Christ for my brethren.” ( ib. ix. 3 .) But he did this because of God’s promise and the glory: and this, that it might not be a cause of offence to the Gentiles. …
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XVI on Rom. ix. 1
Ver. 2, 3 . “That I have a great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ.”
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XXXI on Rom. xvi. 5
You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, “Well, he had not seen the Colossians either, and yet he did not do anything of the kind.” But these were more honorable than others, and had come thither from other cities, as to a safer and more royal city. …
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XXXII on Rom. xvi. 17, 18
Who is there then to pray over us, since Paul hath departed? These who are the imitators of Paul. Only let us yield ourselves worthy of such intercession ( συνηγορίας ), that it may not be that we hear Paul’s voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. …
St John Chrysostom Homilies on First Corinthians, Homily XXV
And not by this only, but by another and greater excellency doth he surpass all those before mentioned. That is, Abraham and all the rest exposed themselves to dangers in the present life, and all these were but asking for this kind of death once for all: but Paul prayed ( Rom. ix. 3 .) that he might fall from the glory of the world to come for the sake of others’ salvation.
St John Chrysostom Homilies on First Corinthians, Homily XXXIII
So also Rebecca aforetime, because she exceedingly clung to her son, both perpetrated a theft, and was not ashamed of detection, neither was she afraid, though the risk was no common one; but even when her son raised scruples to her, “upon me be thy curse, my son,” she said. Dost thou see even in a woman the soul of the Apostle how, even as Paul chose, (if one may compare a small thing with a great,) to be anathema for the Jews’ sake, ( Rom. ix. 3 .) so also she, that her son might be blessed, chose to be no less than accursed. And the good things she gave up to him, for she was not, it seems, to be blessed with him, but the evils she was prepared to endure herself alone: nevertheless, she rejoiced, and hasted, and this where so great a danger lay before her, and she was grieved at the delay of the business: for she feared lest Esau might anticipate them and render her wisdom vain. …
13 more passages of the Fathers cite this verse. The Motif Searcher in the palace lists them all.
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).