Anathema

Anathema generically refers to things separated as offerings to a deity. Such offerings were typically designated by a vow or oath. In the nt, anathema has this generic sense only in Luke 21:5. In the nt and the Septuagint, it typically refers to something set aside for divine wrath or condemnation, but the term can also be used in reference to anyone who takes a vow invoking God or religious authorities as witness (see Acts 23:14). The Septuagint uses anathema to translate the Hebrew word cherem, referring to objects devoted to God for destruction. Of the nt writers, Paul uses anathema the most, referencing the divine judgment that will fall on those separated from Christ (see Rom 9:3; 1 Cor 12:3; 16:22; Gal 1:8–9).

Paul uses the strong language of anathema sparingly, emphasizing the seriousness of being cursed and cut off from salvation through Christ. In Galatians and 1 Corinthians, Paul reserves the term specifically for those who mislead the Church into false teaching, demonstrating their lack of true devotion to Christ (1 Cor 12:3; 16:22; Gal 1:8–9). Anathema is not simply divine judgment for sin; it is a curse invoking eternal condemnation for those who misrepresent the gospel. Experiencing anathema means total separation from Christ and His offer of salvation.

In light of that context elsewhere in Paul’s writings, his application of anathema to himself in Rom 9:3 is all the more striking. Paul demonstrates his strong desire for the salvation of the Jewish people by saying that he would wish the eternal condemnation of a heretic on himself if it would lead to their salvation.

Paul may also be alluding to an impossible wish to take their curse upon himself just as Christ had done in redeeming all people from the demands of the law (compare Gal 3:13).

Douglas Mangum

Further Reading

Curse DBI

Curse, Accursed, Anathema DPL

Anathema WSNTDICT

Anathema NIDNTT