Romains 10:19

La Bible Ostervald

Je demande encore: Israël n'en a-t-il point eu connaissance? Moïse dit le premier: Je vous provoquerai à la jalousie par ce qui n'est pas un peuple; je vous exciterai à l'indignation par une nation privée d'intelligence.

Parallel Translations

La Bible David Martin (1744)
Mais je demande : Isra�l ne l'a-t-il point connu ? Mo�se le premier dit : je vous exciterai � la jalousie par celui qui n'est point peuple; je vous exciterai � la col�re par une nation destitu�e d'intelligence.

Darby's French Translation
Mais je dis: Isra�l n'a-t-il pas connu? Mo�se, le premier, dit: "Je vous exciterai � la jalousie par ce qui n'est pas une nation; je vous provoquerai � la col�re par une nation sans intelligence".

Louis Segond (1910)
Mais je dis: Isra�l ne l'a-t-il pas su? Mo�se le premier dit: J'exciterai votre jalousie par ce qui n'est point une nation, je provoquerai votre col�re par une nation sans intelligence.

Bible Verse Review
  from Treasury of Scripure Knowledge

I say: Romans 10:18, Romans 3:26, 1 Corinthians 1:12, 1 Corinthians 7:29, 1 Corinthians 10:19, 1 Corinthians 11:22, 1 Corinthians 15:50

First: Romans 11:11, Deuteronomy 32:21, Hosea 2:23, 1 Peter 2:10

foolish: Romans 1:21, Romans 1:22, Psalms 115:5-8, Isaiah 44:18-20, Jeremiah 10:8, Jeremiah 10:14, 1 Corinthians 12:2, Titus 3:3

Reciprocal: Luke 15:28 - he Acts 13:46 - seeing

Gill's Notes on the Bible

But I say, did not Israel know? etc.] Some supply the word "God", did not Israel know God? verily, they did; they knew the being and perfections of God, the unity of God, and the trinity of persons in the divine essence; they knew the will of God, and the right way of worshipping him; for they were favoured with a divine revelation; to them were committed the oracles of God, and to them belonged the giving of the "Gospel", did not Israel know the Gospel? yes, they did; they not only heard it, but knew it; not spiritually and experimentally, but nationally and speculatively, and, against the light and conviction of their own minds, obstinately rejected it with contempt: but I rather think this question refers to the calling of the Gentiles, and their own rejection; and the sense is, did not Israel know, that the Gentiles were to be called by the grace of God, and that they themselves were to be cast off? they did know this, at least something of it, though not so clearly as it is now revealed to the holy apostles and prophets by the Spirit; but in some measure they could not but know it, since there were such strong hints of it in the writings of the Old Testament, some of which are hereafter produced:

first Moses saith; not "Moses the first", as if there was another, or a second Moses, but either Moses, who is the first of the inspired writers, and chief of the prophets; or rather this regards order of time, Moses in the first place says so and so, for other testimonies are after cited; the passage in Moses referred to, is

Deuteronomy 32:21.

I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. The Gentiles are here designed by "them that are no people": who before God, and in his sight, as all nations are, were as a drop of the bucket, as the small dust of the balance: nay, even as nothing, yea, less than nothing and vanity: likewise they were no people of any account, of any name; they were mean and contemptible, neglected and overlooked by God himself, and treated with contempt by the Jews, his professing people: and besides, they were not as yet openly and visibly the people of God; they neither called upon his name, nor were they called by his name; he had not as yet taken from among them a people for his name: these are also meant by "the foolish nation"; Jarchi m says, the Cuthites, or Samaritans, are intended; who were neighbours to the Jews, and greatly hated by them: but it may more rightly be applied to all the Gentiles in general, who notwithstanding their large pretensions to natural, civil, and moral wisdom, yet being without a true knowledge of God, Christ, and the Gospel, were a foolish people; and in nothing more did their folly appear, than in their idolatry and superstition. Now the Lord threatened by these people to provoke the Jews to jealousy, and to anger them; and this was but just, and by way of retaliation; for since they provoked him to jealousy and anger, by worshipping strange gods, which plainly declared their want of faith in him, affection for him, and their departure from him; it was a righteous thing in him to provoke them to jealousy of him, as if he had no affection for them, who had been so long, in some sense, an husband to them all; and as about to cast them off; and to anger them, by sending his Gospel among the Gentiles, and calling them by his grace, and making them partakers of his special favours; whereby this prophecy had its full accomplishment: for though the Jews rejected and despised the Gospel themselves, yet nothing more provoked them than that it should be carried among the Gentiles; see Acts 22:21. Now from these words of Moses, the Israelites must needs know, they could not but know that it was the will of God to call the Gentiles, and reject them.

m In Deut. xxxii. 21.

Barnes' Notes on the Bible

But I say ... - Still further to meet the objection, he shows that the doctrine which he was maintaining was actually taught in the Old Testament.

Did not Israel know? - Did not the Jews understand. Is it not recorded in their books, etc. that they had full opportunity to be acquainted with this truth? This question is an emphatic way of affirming that they did know. But Paul does not here state what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gentiles, and that the Jews were to be cast off. This doctrine followed from what he had already maintained in Romans 10:12-13, that there was no difference in regard to the terms of salvation, and that the Jew had no particular privileges. If so, then the barrier was broken down; and if the Jews did not believe in Jesus Christ, they must be rejected. Against this was the objection in Romans 10:14-15, that they could not believe; that they had not heard; and that a preacher had not been sent to them. If, now, the apostle could show that it was an ancient doctrine of the Jewish prophets that the Gentiles should believe, and that the Jews would not believe, the whole force of the objection would vanish. Accordingly he proceeds to show that this doctrine was distinctly taught in the Old Testament.

First - First in order; as we say, in the first place.

I will provoke you - These words are taken from Deuteronomy 32:21. In that place the declaration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or excited his indignation, by worshipping what was not God, that is, by idols; and he, in turn, would excite their envy and indignation by showing favors to those who were not regarded as a people; that is, to the Gentiles. They had shown favor, or affection, for what was not God, and by so doing had provoked him to anger; and he also would show favor to those whom they regarded as no people, and would thus excite their anger. Thus, he would illustrate the great principle of his government in 2 Samuel 22:26-27, “With the merciful thou wilt show thyself merciful; with the pure, thou wilt show thyself pure; and with the froward thou wilt show thyself unsavory,” that is, froward. Psalms 18:26. In this passage the great doctrine which Paul was defending is abundantly established - that the Gentiles were to be brought into the favor of God; and the cause also is suggested to be the obstinacy and rebellion of the Jews. It is not clear that Moses had particularly in view the times of the gospel; but he affirms a great principle which is applicable to those times - that if the Jews should be rebellious, and prove themselves unworthy of his favor, that favor would be withdrawn, and conferred on other nations. The effect of this would be, of course, to excite their indignation. This principle the apostle applies to his own times; and affirms that it ought to have been understood by the Jews themselves.

That are no people - That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization; who wander in tribes and clans, and who are under no settled form of society. This was the case with most barbarians; and the Jews, evidently regarded all ancient nations in this light, as unworthy the name of a people.

A foolish nation - The word “fool” means one void of understanding. But it also means one who is wicked, or idolatrous; one who contemns God. Psalms 14:1, “the fool hath said in his heart, there is no God.” Proverbs 1:7, “fools despise wisdom and instruction.” Here it means a nation who had no understanding of the true God ἀσυνέτῳ asunetō.

I will anger - My bestowing favors on them will excite your anger. We may remark here,

1. That God is a sovereign, and has a right to bestow his favors on whom he pleases.

(2)That when people abuse his mercies, become proud, or cold, or dead in his service, he often takes away their privileges, and bestows them on others.

(3)That the effect of his sovereignty is to excite people to anger.

Proud and wicked people are always enraged that he bestows his favors on others; and the effect of his sovereign dealings is, to provoke to anger the very people who by their sins have rejected his mercy. Hence, there is no doctrine that proud man hates so cordially as he does the doctrine of divine sovereignty; and none that will so much test the character of the wicked.

Clarke's Notes on the Bible

Verse 19. But I say, Did not Israel know? — You object to this preaching among the Gentiles; but is not this according to the positive declaration of God? He, foreseeing your unbelief and rebellion, said by Moses, Deuteronomy 32:21, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. As you have provoked me to jealousy with worshipping those that are no gods, I will provoke you to jealousy by those which are no people. This most evidently refers to the calling or inviting of the Gentiles to partake of the benefits of the Gospel; and plainly predicts the envy and rage which would be excited in the Jews, in consequence of those offers of mercy made to the Gentiles.