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.

KJV (with Strong's)

But {G235} I say {G3004}, Did {G1097} not {G3378} Israel {G2474} know {G1097}? First {G4413} Moses {G3475} saith {G3004}, I {G1473} will provoke {G3863} you {G5209} to jealousy {G3863} by {G1909} them that are no {G3756} people {G1484}, and by {G1909} a foolish {G801} nation {G1484} I will anger {G3949} you {G5209}.

Complete Jewish Bible

“But, I say, isn’t it rather that Isra’el didn’t understand?”

“I will provoke you to jealousy over a non-nation,
over a nation void of understanding I will make you angry.”

Berean Standard Bible

I ask instead, did Israel not understand? First, Moses says: “I will make you jealous by those who are not a nation; I will make you angry by a nation without understanding.”

American Standard Version

But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you.

Commentary

### SUMMARY
Romans 10:19 continues Paul's impassioned argument concerning Israel's rejection of the Gospel, specifically addressing whether they were ignorant of God's broader redemptive plan. Paul asserts that Israel did indeed know, substantiating his claim by quoting from Deuteronomy 32:21. This Old Testament prophecy reveals God's ancient intention to provoke Israel to spiritual jealousy by extending His favor and salvation to the Gentiles—those considered "no people" and a "foolish nation"—thereby demonstrating that the inclusion of non-Jews was not an unforeseen development but a long-foretold divine strategy to stir His chosen people back to Himself.

### CONTEXT
* **Literary Context:** Romans 10:19 is nestled within Paul's profound discourse on Israel's relationship with the Gospel, which spans chapters 9-11. In [Romans 9](/romans/9 "Romans 9 - God's Sovereign Choice"), Paul establishes God's sovereign right to choose, addressing the apparent failure of God's promises to Israel. [Romans 10](/romans/10 "Romans 10 - Righteousness by Faith") then shifts to Israel's responsibility, highlighting their zeal for God, but "not according to knowledge" ([Romans 10:2](/romans/10-2 "Romans 10:2 - Israel's Zeal Without Knowledge")). Paul contrasts righteousness by law with righteousness by faith, emphasizing that salvation is equally available to all who believe, Jew or Gentile ([Romans 10:9-13](/romans/10-9-13 "Romans 10:9-13 - Confessing Christ for Salvation")). Having argued that faith comes by hearing the preached word ([Romans 10:14-17](/romans/10-14-17 "Romans 10:14-17 - The Necessity of Preaching")), Paul anticipates the objection, "Did they not hear?" and responds by affirming that indeed they did, as the Gospel message has gone out into all the earth ([Romans 10:18](/romans/10-18 "Romans 10:18 - The Gospel's Universal Reach")). Verse 19 then tackles a deeper, more challenging question: "Did not Israel know?" – implying, did they not understand God's intention to include the Gentiles, and even to use them as a means of provoking Israel? Paul's answer, drawing from Moses, confirms that this was part of God's plan from antiquity.
* **Historical & Cultural Context:** The historical backdrop for Romans 10:19 is the first-century Jewish rejection of Jesus as the Messiah, despite their unique covenantal relationship with God. For centuries, Israel had been God's chosen people, set apart from the "nations" (Gentiles) by the Abrahamic covenant, the Mosaic Law, and the temple worship. This fostered a strong sense of national and religious identity, often accompanied by a perception of Gentile inferiority and exclusion from God's special favor. The idea that God would extend salvation to the Gentiles, let alone use them to provoke Israel, was deeply counter-cultural and challenging to Jewish sensibilities. Paul's quotation from [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - God Provokes Israel to Jealousy") is from the "Song of Moses," a prophetic poem delivered by Moses just before Israel entered the Promised Land. This song foretells Israel's future apostasy and God's response, including His use of "no people" to make Israel jealous. This ancient prophecy underscores that Gentile inclusion was not a new or surprising development but a long-established part of God's redemptive strategy, known to Israel's foundational prophet.
* **Key Themes:** Romans 10:19 significantly contributes to several overarching themes in Romans and the broader biblical narrative. Firstly, it highlights **Divine Sovereignty and Foreknowledge**, demonstrating that God's plan for salvation, including the inclusion of Gentiles and the means of provoking Israel, was established long before its fulfillment in Christ. This counters any notion that God's actions were reactive or unplanned. Secondly, the verse underscores **Israel's Unbelief and Responsibility**, emphasizing that their rejection of the Messiah was not due to ignorance of God's intentions but rather a failure to heed prophetic warnings and embrace the truth, as Paul states in [Romans 10:21](/romans/10-21 "Romans 10:21 - Israel's Disobedience"). Thirdly, the theme of **Gentile Inclusion** is paramount, showing that God's redemptive scope extends beyond ethnic Israel to encompass all humanity, fulfilling ancient prophecies that hint at a universal salvation ([Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles")). Finally, the concept of **Provoking to Jealousy** is a crucial theological mechanism, particularly developed in [Romans 11](/romans/11 "Romans 11 - God's Plan for Israel"), where Paul explains that Israel's temporary hardening allows for Gentile salvation, which in turn is meant to stir Israel to jealousy and ultimately lead to their restoration ([Romans 11:11-15](/romans/11-11-15 "Romans 11:11-15 - Israel's Fall and Restoration")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **know (Greek, _ginṓskō_):** (G1097) This verb signifies more than mere intellectual apprehension; it implies a deep, experiential, and often relational understanding. In the context of "Did not Israel know?", Paul is not asking if they had simply heard the words, but if they had truly comprehended the implications of God's prophetic declarations concerning the Gentiles and their own future. It refers to a knowledge that should have led to recognition and appropriate response, implying a culpable lack of understanding or willful ignorance on Israel's part regarding God's inclusive plan.
* **provoke you to jealousy (Greek, _parazēlóō_):** (G3863) This compound verb combines "alongside" (para) and "to be zealous" (zēlóō), meaning to stimulate alongside or excite to rivalry. It describes God's deliberate strategy to stir up a strong emotional response in Israel—a desire or envy—by bestowing favor upon those they considered inferior (the Gentiles). The goal is not punitive but redemptive: to prompt Israel to re-evaluate their position, seek God's favor, and return to Him in faith, desiring the blessings they see bestowed upon others.
* **people / nation (Greek, _éthnos_):** (G1484) This term refers to a race or tribe, specifically a foreign or non-Jewish one, often implying a pagan or Gentile group. In [Romans 10:19](/romans/10-19 "Romans 10:19 - God Provokes Israel via Gentiles"), "no people" and "a foolish nation" unequivocally denote the Gentiles. This highlights their status outside of God's covenant with Israel, emphasizing their former lack of privilege and divine revelation. God's choice to bless these "unprivileged" groups serves to magnify His grace and underscore Israel's unique, yet unfulfilled, calling.

#### Verse Breakdown
* **"But I say, Did not Israel know?"**: Paul introduces a new rhetorical question, building on the previous one ("Did they not hear?"). This question probes deeper, moving from mere auditory reception to cognitive and spiritual understanding. It challenges the notion that Israel's unbelief was due to ignorance of God's long-term plan, particularly concerning the Gentiles. Paul's "I say" (or "I ask") signals his intention to provide a definitive, divinely-inspired answer.
* **"First Moses saith, I will provoke you to jealousy by [them that are] no people,"**: Paul immediately answers his question by appealing to the highest authority in Jewish tradition: Moses, the Lawgiver. By quoting [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - God Provokes Israel to Jealousy"), Paul demonstrates that God's intention to use "no people" (the Gentiles, who were not considered God's covenant people) to provoke Israel to jealousy was prophesied centuries ago. This shows that the inclusion of Gentiles was not a new or surprising development but part of God's ancient, sovereign plan for dealing with Israel's unfaithfulness.
* **"[and] by a foolish nation I will anger you."**: This continues the quotation from [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - God Provokes Israel to Jealousy"), further describing the Gentiles as a "foolish nation." This phrase emphasizes their perceived lack of divine wisdom, revelation, and moral understanding from Israel's perspective. God's act of blessing such a nation was intended to "anger" or "enrage" Israel—not in a destructive sense, but to stir them to a zealous, perhaps even envious, desire for God's favor, prompting them to return to Him. It underscores the surprising nature of God's redemptive methods and His impartial love.

#### Literary Devices
Paul employs several **rhetorical questions** throughout Romans 10, including "Did not Israel know?", to engage his audience and systematically dismantle potential objections to his argument about Israel's unbelief and Gentile inclusion. This technique allows him to present a logical, step-by-step case. The verse also features **quotation** (specifically, **allusion** and direct quotation) from the Old Testament, drawing on the authoritative voice of Moses from [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - God Provokes Israel to Jealousy"). This strategic use of Scripture provides irrefutable evidence for Paul's claims, grounding his theological arguments in the very Law and Prophets that Israel revered. Furthermore, there is **contrast** between "no people" and "a foolish nation" (the Gentiles) and Israel, highlighting the vast disparity in their perceived spiritual status, which makes God's choice to bless the former all the more striking and provocative to the latter. The concept of "provoking to jealousy" itself functions as a **metaphor** for a divine strategy, using a human emotion (envy or rivalry) to describe God's redemptive aim to stir Israel's spiritual desire.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 10:19 profoundly reveals God's multifaceted and long-foretold plan for salvation, demonstrating that the inclusion of the Gentiles was not an ad hoc response to Israel's unbelief, but a pre-ordained strategy. It underscores God's sovereignty over history and His unwavering commitment to His redemptive purposes, even when His chosen people falter. The theological implication is that God's grace is not limited by ethnic or national boundaries, and His methods often transcend human expectations, using the seemingly "unworthy" to achieve His glorious ends. This verse sets the stage for Paul's detailed explanation in [Romans 11](/romans/11 "God's Plan for Israel") of how Israel's temporary hardening ultimately leads to Gentile salvation, which in turn is designed to provoke Israel to jealousy and eventual restoration.

* [Deuteronomy 32:21](/deuteronomy/32-21 "God Provokes Israel to Jealousy")
* [Romans 11:11](/romans/11-11 "Israel's Fall Leads to Gentile Salvation")
* [Isaiah 65:1](/isaiah/65-1 "God Found by Those Who Did Not Seek Him")

### REFLECTION AND APPLICATION
Romans 10:19 offers powerful insights for our spiritual journey, reminding us that God's ways are often surprising and extend far beyond our limited perspectives. Just as God used the Gentiles—those considered "no people" and "foolish"—to provoke Israel, He often works through unexpected people, circumstances, or even perceived weaknesses to accomplish His purposes. This should cultivate humility within us, preventing us from limiting God's grace or work to those we deem "worthy," "wise," or "religious." It challenges any spiritual elitism or complacency, urging us to recognize God's impartial love for all humanity. Furthermore, the concept of "provoking to jealousy" speaks to God's persistent and creative love, even for those who have strayed. He desires our return and may use unconventional means to stir our hearts back to Him. We are called to be open to how God works, even when it challenges our preconceived notions, and to embrace His expansive grace that welcomes all who believe, regardless of background or past.

#### Questions for Reflection
* **In what ways might I be limiting God's work or grace to a particular group or method, similar to Israel's limited understanding?**
* **How does the idea of God using "no people" or "foolish nations" challenge my own biases or assumptions about who is "worthy" of God's favor?**
* **Can I identify times in my life when God used an unexpected person or situation to provoke me to spiritual growth or a deeper desire for Him?**
* **How can I cultivate a more expansive view of God's redemptive plan, embracing His desire to reach all people?**

### FAQ
**What does it mean for God to "provoke to jealousy" and "anger" Israel?**

Answer: The terms "provoke to jealousy" (G3863, _parazēlóō_) and "anger" (G3949, _parorgízō_) in [Romans 10:19](/romans/10-19 "Romans 10:19 - God Provokes Israel via Gentiles") refer to God's strategic action, not a punitive or destructive wrath. The "jealousy" is a form of spiritual rivalry or envy, where Israel, seeing God's blessings poured out on the Gentiles (whom they considered inferior or "no people"), would be stirred to desire those blessings for themselves and return to their covenant relationship with God. The "anger" is similarly not about God's wrath against Israel, but the emotional response God intended to elicit in Israel—a zealous indignation that would ideally lead to repentance and renewed faith. This divine strategy is further elaborated in [Romans 11:11-14](/romans/11-11-14 "Romans 11:11-14 - Israel's Jealousy and Restoration"), where Paul explains that Israel's fall allowed for Gentile salvation, which in turn is meant to provoke Israel to jealousy and ultimately lead to their restoration. It's a redemptive, rather than purely punitive, purpose.

### CHRIST-CENTERED FULFILLMENT
Romans 10:19, by quoting Moses, powerfully foreshadows the expansive nature of God's redemptive plan, which finds its ultimate fulfillment in Jesus Christ. The "no people" and "foolish nation" are the Gentiles, who, through Christ, are brought into the covenant blessings once exclusively associated with Israel. Jesus Himself is the promised Messiah, not only for the Jews but also for the Gentiles, embodying the universal scope of God's salvation. His death and resurrection broke down the dividing wall between Jew and Gentile ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down the Dividing Wall")), making one new humanity in Him. The "jealousy" that God intended to provoke in Israel by blessing the Gentiles finds its redemptive climax in the Gospel, where the inclusion of countless Gentiles into the body of Christ demonstrates the boundless grace available to all who believe, regardless of their former status. This divine strategy, revealed through Moses, culminates in Christ, who is the "end of the law for righteousness to everyone who believes" ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")), and through whom both Jew and Gentile can call upon the Lord and be saved ([Romans 10:12-13](/romans/10-12-13 "Romans 10:12-13 - Salvation for All Who Call on the Lord")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 32:21

They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation.

Romans 11:11

I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.

Romans 11:14

If by any means I may provoke to emulation [them which are] my flesh, and might save some of them.

1 Peter 2:10

Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.

Titus 3:3

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.

1 Corinthians 1:12

Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

Psalms 115:5

They have mouths, but they speak not: eyes have they, but they see not: