Romans 10 19

Romans 10:19 kjv

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

Romans 10:19 nkjv

But I say, did Israel not know? First Moses says: "I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation."

Romans 10:19 niv

Again I ask: Did Israel not understand? First, Moses says, "I will make you envious by those who are not a nation; I will make you angry by a nation that has no understanding."

Romans 10:19 esv

But I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry."

Romans 10:19 nlt

But I ask, did the people of Israel really understand? Yes, they did, for even in the time of Moses, God said, "I will rouse your jealousy through people who are not even a nation.
I will provoke your anger through the foolish Gentiles."

Romans 10 verses

Romans 10 19 Meaning

Romans 10:19 conveys that Israel, through their own sacred texts, was pre-warned and given knowledge of God's plan to extend His salvation to the Gentiles. This divine strategy was intended not as an arbitrary rejection of Israel, but as a means to provoke Israel to spiritual jealousy and eventual return to God through faith in the Messiah. Paul argues that Israel should have been aware that God would use a "non-nation" and a "foolish nation"—referring to the Gentiles—to stir their zeal and bring about His overarching redemptive purposes.

Romans 10 19 Context

Romans 10:19 is part of Paul's extended argument in chapters 9-11 concerning God's faithfulness to Israel despite their widespread rejection of the Messiah. In chapter 10, Paul passionately states Israel's current unrighteousness is due to seeking righteousness through the Law instead of by faith. He quotes various Old Testament passages to demonstrate that Israel had been sufficiently informed through their own Scriptures about both the nature of righteousness by faith and God's plan to extend salvation beyond their national borders. This particular verse addresses the rhetorical question, "Did not Israel know?" which acts as a pivot, shifting the argument to Israel's culpability due to prior revelation. Paul employs this quotation from Moses to solidify the point that the inclusion of Gentiles and the provocation of Israel were not new, unforeseen events but rather integral components of God's ancient prophecies. The historical backdrop involves the increasing number of Gentile converts in the early church, leading to tensions and questions among Jewish believers about their role and God's purpose for Israel, which Paul is here explaining. This passage directly counters the exclusive view held by some in Judaism that salvation was solely for the descendants of Abraham by physical birth or adherence to the Mosaic Law.

Romans 10 19 Word analysis

• But I say (Ἀλλὰ λέγω, Alla legō):
  • Word-level: "But" marks a transition, a new phase in Paul's argument, often indicating a counter-question or a challenge to an implied objection. "I say" shows Paul's direct address, taking ownership of the assertion.
  • Significance: It emphasizes Paul's authoritative voice as an apostle, building upon previous rhetorical questions (like v.18). It’s Paul directly interjecting to push his argument further, often found in rabbinic-style disputations.
• did not Israel know? (οὐκ ἔγνω Ἰσραήλ;, ouk egnō Israēl?):
  • Word-level: "οὐκ" is a negative particle. "ἔγνω" (egnō) is a strong verb for knowing, implying a deep, experiential, or recognize-able knowledge, not just superficial acquaintance. "Ἰσραήλ" refers to the chosen people of God.
  • Significance: This is a rhetorical question, anticipating an obvious affirmative answer. Paul is not asking if Israel might not know, but asserts they must have known, especially given the abundant Old Testament prophecy he is about to cite. It underlines their moral culpability.
• First Moses says (Πρῶτος Μωϋσῆς λέγει, Prōtos Mōüsēs legei):
  • Word-level: "Πρῶτος" (Prōtos) means 'first' or 'primarily,' signaling the earliest and most authoritative witness Paul will bring forth. "Μωϋσῆς" (Mōüsēs) refers to Moses, the foundational lawgiver, and often, by extension, the entire Pentateuch.
  • Significance: By appealing to Moses, Paul grounds his argument in the Torah itself, the highest authority for Jewish people. This is a powerful rhetorical move, demonstrating that God's plan for Gentile inclusion and Israel's jealousy was part of Israel's foundational sacred writings.
• 'I will make you jealous (ἐγὼ παραζηλώσω ὑμᾶς, egō parazēlōsō hymas):
  • Word-level: "ἐγὼ" (egō) is the emphatic 'I' (God speaking). "παραζηλώσω" (parazēlōsō) means to provoke to jealousy, to rival, or to arouse intense competitive desire. It carries a sense of challenge.
  • Significance: This is a direct quote from Deut 32:21, signifying God's intentional divine strategy. The jealousy here is not negative envy, but a divine tool to awaken Israel, stirring their zeal for God as they see Him blessing others.
• of those who are not a nation (ἐπ’ οὐκ ἔθνει, ep' ouk ethnei):
  • Word-level: "οὐκ" (ouk) is the negative 'not.' "ἔθνει" (ethnei) here refers to a nation or people, specifically non-Israelites (Gentiles). The Greek reflects the Hebrew phrase "לא-עם" (lo-`am).
  • Significance: This phrase vividly highlights the identity of the Gentiles from Israel's perspective—they were "not a people" in terms of covenant relationship with God. God would use these religiously unprivileged outsiders to provoke His chosen people. It implies a striking contrast and a challenge to Israel's privileged position.
• With a foolish nation (ἐπ’ ἔθνει ἀσυνέτῳ, ep' ethnei asynetei):
  • Word-level: "ἀσυνέτῳ" (asynetei) means without understanding, senseless, foolish. This translates the Hebrew "עם נָבָל" (am nabal) which also signifies morally insensible or ignoble.
  • Significance: This further characterizes the Gentiles as perceived by Israel—unwise, without covenant knowledge, lacking in the "understanding" that came through the Mosaic Law. God's use of such a people would be particularly galling and provoking for Israel, making their chosen status appear less exclusive. It underscores God's surprising and sovereign choice.

Words-group by words-group analysis:

• "But I say, did not Israel know?": Paul isn't really asking for information but rather establishing a rhetorical platform from which to assert Israel's prior knowledge. This phrase strongly emphasizes their accountability, setting up the proof text. It challenges any notion that Israel's rejection was due to ignorance.
• "First Moses says, 'I will make you jealous...": By quoting Moses, Paul immediately taps into the highest authority within Jewish tradition. The choice of Deut 32:21 is profound as it originally described God's judgment on an idolatrous Israel by turning to "no-gods," but Paul applies it to the Gentiles to provoke jealousy. It demonstrates that the concept of God raising up an unexpected 'other' to stir His chosen people's zeal was always embedded in their sacred history.
• "of those who are not a nation, With a foolish nation...": This parallel phrasing amplifies the message: not only are they a non-people (no covenant, no special standing), but they are also foolish (lacking the divine wisdom of the Law). This makes God's act even more jarring and provocative from a Jewish perspective, effectively highlighting the radical nature of God's redemptive plan to include Gentiles as a spiritual mechanism for Israel's renewal. It points to a divine humility in working with those deemed lowly to achieve higher ends.

Romans 10 19 Bonus section

The Hebrew word translated "jealous" (qana) in Deut 32:21, which Paul quotes, carries both positive and negative connotations. It can mean passionate zeal for God (Num 25:11) or wrath and envy (Ps 73:3). In this context, as interpreted by Paul, the aim is for the positive, redemptive "jealousy" that leads to repentance and emulation, akin to a child striving to regain a parent's affection when it is shown to another. The historical and cultural context shows that for Israel, who possessed the Law, the prophets, and the promises, to be out-favored by a "foolish" pagan people would have been the ultimate indignity, hence the potent force of "jealousy." Paul draws on this emotional lever to show God's profound, yet difficult, love for His covenant people.

Romans 10 19 Commentary

Romans 10:19 is a critical piece in Paul's intricate theological defense of God's ways concerning Israel and the Gentiles. It dismantles the argument that Israel was simply ignorant of God's intention to extend salvation beyond their ethno-religious boundaries. Paul, with rhetorical mastery, evokes the authoritative voice of Moses, demonstrating that the very foundation of Israelite faith contained within it the seeds of Gentile inclusion and Israel's subsequent provocation. The quotation from Deuteronomy 32:21 underscores that God, in His sovereign wisdom and justice, would intentionally use those "not a nation" and a "foolish nation" – the Gentiles – not as a punishment to eternally cast off Israel, but as a deliberate strategy to stir spiritual jealousy and eventually bring Israel back to faith. This divine "jealousy" is a call to return, to emulate the faith seen in Gentiles, thereby fulfilling the ultimate purpose of their calling. The verse thereby serves as a prophetic justification for the early Christian mission to the Gentiles, confirming it as an anticipated aspect of God's ancient plan, not an ad hoc change.