Thrice besides has Paul used this ominous word. The cry "Jesus is anathema," in 1 Cor. xii. 3, reveals with a lurid effect the frenzied malignity towards Christ of which the spirit of evil is sometimes capable. In a very different connection the word appears in Rom. ix. 3; where Paul "could wish himself anathema from Christ," if that were possible, for his brethren's sake; he could find it in his heart to be cut off for ever from that love of God in Christ of which he has just spoken in terms of unbounded joy and confidence (Rom. viii. 31-39), and banished from the heavenly kingdom, if through his exclusion his Jewish kindred might be saved. Self-sacrifice can go no further. No heavier loss than this could be conceived for any human being. Nearest to our passage is the imprecation at the end of 1 Corinthians: "If any man love not the Lord, let him be anathema,"--a judgement proclaimed against cold and false hearts, knowing His love, bearing His name, but with no true love to Him. This Greek word in its Biblical use has grown out of the _chérem_ of the Old Testament, the _ban_ declared against that which was cut off from the Divine mercies and exposed to the full sweep of judgement. Thus in Deut. xiii. 12-18, the city whose people should "go and serve other gods," is declared _chérem (anathema)_, an "accursed," or "devoted thing" (R.V.), on which ensues its destruction by sword and fire, leaving it to remain "a ruin-heap for ever." Similarly in Joshua vi., vii., the spoil of Jericho is _anathema_, Achan's theft is therefore _anathema_, and Israel is made by it _anathema_ until "the accursed thing is destroyed" from among the people. Such were the recollections associated with this word in the Mosaic law, which it would inevitably carry with it to the minds of those against whom it was now directed. And there is nothing in later Jewish usage to mitigate its force.