1883 Haydock Douay Rheims Bible
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| Romans 9:3 | *For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh, Acts 9:2.; 1 Corinthians 15:9. | I wished myself to be an anathema from Christ.{ Ver. 3. 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.|} 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 21:3. He called the name of that place Horma, that is, anathema; because it was to be entirely destroyed. See 1 Machabees 5. Hence anathema was also used for a curse, and to anathematize, to curse. See Acts 23:14. 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. 4: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) --- 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) |