Skip to main content

Tag: Luke

Pressed down, shaken together, and running over

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

What does “pressed down, shaken together, and running over” mean in Luke 6:38?

In Luke 6, Jesus describes the way His faithful followers are to live. In verses 27–38, He zeroes in on heart attitudes, teaching His disciples to cultivate an inner generosity of forgiveness, grace, and love: “Do not judge others, and you will not be judged. Do not condemn others, or it will all come back against you. Forgive others, and you will be forgiven. Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (verses 37–38, NLT).

Jesus wants us to remember that we reap what we sow and in proportion to the measure that we sow. If we don’t want to be judged and condemned, we’ll stop judging and condemning others. If we wish to receive abundant forgiveness, then we’ll liberally demonstrate forgiveness toward others (Matthew 6:14; 18:21–35; Ephesians 4:32). We will treat others how we would want to be treated if we were in their shoes (Luke 6:31). If we seek only to acquire things for ourselves, we will lose everything (Luke 9:25). But if we spend our lives generously pouring out God’s grace, forgiveness, and love onto others, we will receive back “a good measure, pressed down, shaken together and running over” (Luke 6:38).

The terminology “pressed down, shaken together” described the measuring practice of a generous merchant in Bible times. In the original Greek, the word translated as “pressed down” (piezomai) means “to be or become compacted by downward force or pressure.” “Shaken together” (saleuomai) denotes the process of agitating an ingredient in a back-and-forth motion until it becomes tightly packed and settled.

For example, an open-handed seller of barley grain would pour his grain into a measuring jar or basket, then press it down and shake it together to maximize the space. He would do this until the grain overflowed, ensuring the full grain volume would be given. The contents were then spilled into the recipient’s lap, who folded his outer garment like a pocket and used it to transport the grain (see Ruth 3:15).

Jesus used the “pressed down, shaken together” illustration to help us understand a principle of reciprocity in our treatment of others and our approach to life. He said we will get back to the degree we are willing to invest in others and in this life—“The amount you give will determine the amount you get back” (verse 38). Jesus wasn’t focused on financial giving here. He was talking about everything we do, urging us to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33).

Are we stingy with our grace, kindness, forgiveness, and love toward others, or are we lavishing these gifts to the same degree Jesus poured them out on us? We cannot love like Jesus in our own strength, but only through the power of the Holy Spirit (Romans 5:5; Galatians 5:22–23).

Although Jesus wasn’t explicitly talking about monetary giving in Luke 6:38, the “pressed down shaken together” principle does apply: “Give freely and become more wealthy; be stingy and lose everything” (Proverbs 11:24, NLT; see also Proverbs 11:25; 22:9; Malachi 3:10). The apostle Paul taught, “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:6–8, see also 2 Corinthians 9:9–11).

Spirit of infirmity

Written by LWOM Amsterdam on . Posted in Demons, What’s new?.

What is a spirit of infirmity?

The term spirit of infirmity occurs in Luke 13:11 specifically in the KJV. Here a woman who had been crippled for eighteen years is healed by Jesus on the Sabbath day. Luke says she has a “spirit of infirmity” or a “disabling spirit” (ESV) or a “sickness caused by a spirit” (NASB) or is “crippled by a spirit” (NIV), crippled by an evil spirit (NLT). Quite simply then, this “spirit of infirmity” is a demon who caused the woman to be crippled for eighteen years.

The Bible is clear that spiritual warfare exists. Ephesians 6:12 says, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” And, from Luke 13, it is clear that evil spirits can sometimes cause physical maladies. However, it is not clear that there are specific spirits whose “specialty” is such things as sickness or poverty or anger. Luke’s reference to the “spirit of infirmity” indicates that, at least in that one case, a demon had been granted power to inflict a disability. Extrapolating a doctrine that categorizes demons according to the afflictions they cause goes beyond what the Bible teaches.

We need to be careful not to overemphasize the power of demons. Many human ailments are simply caused by living in a fallen world, and there are many instances in Luke’s gospel of people being healed of diseases with no mention of a demonic cause. In Luke 13 Jesus specifically speaks of Satan having bound this woman (verse 16). But, in many other cases of healing, He simply heals with no mention of evil spirits involved.

Today, there are some people who refer to “spirits of infirmity” as being the cause for sickness. Or they may talk about “spirits of” particular emotions or sins, such as anger or lust. Certainly, Satan and his demons can attack our bodies, emotions, and thinking patterns. But we cannot blame every illness or every difficult emotion or every sin on Satan’s influence. There is a variety of reasons a person may be struggling with such things.

No matter the specific cause of an infirmity, we can bring the problem to God in prayer. James 4:7–8 talks about resisting the devil and submitting to God. Prayer is one way to do this. James 5:16 says we should confess our sins to one another so that we can pray for healing.

The major thing to observe from Luke 13:10–17 is the power and compassion of Jesus. In an instant, He overcame the disability this woman had been struggling with for eighteen years. He healed her on the Sabbath day, to the indignation of the Pharisees. He responded to her need with compassion, calling the woman a “daughter of Abraham” (verse 16) and highlighting how much God loved her and was willing to free her.

Jesus born in a manger

Written by LWOM Amsterdam on . Posted in Christmas, Luke, What’s new?.

Why was Jesus born in a manger?

It is a common saying at Christmastime that Jesus Christ was “born in a manger.” Of course, it wasn’t possible for Him to actually be born in the manger, but that’s where Mary laid Him after His birth (Luke 2:7). Although we are not sure of the exact location of where Jesus was born, we do know that it was near Bethlehem and that there was a manger, or feeding trough, there.

God promised the Savior’s virgin birth immediately after mankind’s first sin in the Garden of Eden (Genesis 3:15). Hundreds of years later, the prophet Micah foretold the birth of Christ in the small town of Bethlehem: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Micah 5:2). This prophecy was fulfilled when Jesus’ earthly parents, Mary and Joseph, were called to Bethlehem for a census of the entire Roman territory (Luke 2:1–5). While they were in Bethlehem, the time came for Jesus to be born (Luke 2:6).

Because of the crowds that had come to Bethlehem, there was no room at the inn for Mary and Joseph (Luke 2:7). While tradition says that the inn was a sort of hotel, we don’t know that for sure. In fact, the Greek word translated “inn” (kataluma) could be translated “guest room.” This fact has led some to believe that Jesus may not have been born in a stable or barn, but in a house with a lower floor serving as a nighttime shelter for the families’ animals. If that were the case, it wouldn’t be surprising to find a manger located in that area of the house. When Luke states that there was no room in the kataluma, he could mean there was no room on the upper level, which would have been full of other people sleeping.

In any case, Jesus was born at night, in some sort of keeping-place for animals. After Jesus was delivered, Mary His mother wrapped Him in cloths and laid Him in a manger (Luke 2:7). Later that same night, shepherds from nearby fields found Him just as the angels told them they would (Luke 2:10–12).

So, why was the Savior and King born in a place where animals were kept? And why was He then laid in the animals’ food trough? Surely, God’s Son deserved a high-profile birth in the most elegant of surroundings. But, instead, God’s own Son made His appearance on earth in the lowliest of circumstances. This humble birth conveys an amazing message to creation: the transcendent God condescended to come to us. Instead of coming to earth as a pampered, privileged ruler, Jesus was born in meekness, as one of us. He is approachable, accessible, available—no palace gates bar the way to Him; no ring of guards prevents our approach. The King of kings came humbly, and His first bed was a manger.

Rich man and Lazarus

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

What should we learn from the story of the rich man and Lazarus in Luke 16?

Luke 16:19-31 contains the account of a very rich man who lived a life of extreme luxury. Laid outside the gate of this rich man’s house, however, was an extremely poor man named Lazarus who simply hoped “to eat what fell from the rich man’s table” (v. 21). The rich man was completely indifferent to the plight of Lazarus, showing him no love, sympathy, or compassion whatsoever. Eventually, they both died. Lazarus went to heaven, and the rich man went to hell. Appealing to “Father Abraham” in heaven, the rich man requested that Lazarus be sent to cool his tongue with a drop of water to lessen his “agony in this fire.” The rich man also asked Abraham to send Lazarus back to earth to warn his brothers to repent so that they would never join him in hell. Both requests were denied. Abraham told the rich man that if his brothers did not believe in Scripture, neither would they believe a messenger, even if he came straight from heaven.

There is some question as to whether this story is a true, real-life account or a parable, since two of its characters are named (making it unique among parables). Parable or not, however, there is much we can learn from this passage:

First of all, Jesus teaches here that heaven and hell are both real, literal places. Sadly, many preachers shy away from uncomfortable topics such as hell. Some even teach “universalism” – the belief that everyone goes to heaven. Yet Christ spoke about hell a great deal, as did Paul, Peter, John, Jude, and the writer of Hebrews. The Bible is clear that every person who has ever lived will spend eternity in either heaven or hell. Like the rich man in the story, multitudes today are complacent in their conviction that all is well with their soul, and many will hear our Savior tell them otherwise when they die (Matthew 7:23).

This story also illustrates that once we cross the eternal horizon, that’s it. There are no more chances. The transition to our eternal state takes place the moment we die (2 Corinthians 5:8; Luke 23:43; Philippians 1:23). When believers die, they are immediately in the conscious fellowship and joys of heaven. When unbelievers die, they are just as immediately in the conscious pain, suffering, and torment of hell. Notice the rich man didn’t ask for his brothers to pray for his release from some purgatorial middle ground, thereby expediting his journey to heaven. He knew he was in hell, and he knew why. That’s why his requests were merely to be comforted and to have a warning sent to his brothers. He knew there was no escape. He was eternally separated from God, and Abraham made it clear to him that there was no hope of ever mitigating his pain, suffering, or sorrow. Those in hell will perfectly recollect missed opportunities and their rejection of the gospel.

Like many these days who buy into the “prosperity gospel,” the rich man wrongly saw his material riches as evidence of God’s love and blessing. Likewise, he believed the poor and destitute, like Lazarus, were cursed by God. Yet, as the apostle James exhorted, “You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter” (James 5:5). Not only do riches not get one into heaven, but they have the power to separate a person from God in a way that few other things can. Riches are deceitful (Mark 4:19). It is certainly not impossible for the very rich to enter heaven (many heroes of the Bible were wealthy), but Scripture is clear that it is very hard (Matthew 19:23-24; Mark 10:23-25; Luke 18:24-25).

True followers of Christ will not be indifferent to the plight of the poor like the rich man in this story was. God loves the poor and is offended when His children neglect them (Proverbs 17:5; 22:9, 22-23; 29:7; 31:8-9). In fact, those who show mercy to the poor are in effect ministering to Christ personally (Matthew 25:35-40). Christians are known by the fruit they bear. The Holy Spirit’s residence in our hearts will most certainly impact how we live and what we do.

Abraham’s words in verses 29 and 31 referring to “Moses and the Prophets” (Scripture) confirms that understanding the revealed Word of God has the power to turn unbelief into faith (Hebrews 4:12; James 1:18; 1 Peter 1:23). Furthermore, knowing Scripture helps us to understand that God’s children, like Lazarus, can suffer while on this earth—suffering is one of the many tragic consequences of living in a sinful and fallen world.

The Bible says our earthly lives are a “mist that appears for a little while and then vanishes” (James 4:14). Our earthly sojourn is exceedingly brief. Perhaps the greatest lesson to learn from this story, then, is that when death comes knocking on our door there is only one thing that matters: our relationship with Jesus Christ. “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matthew 16:26; Mark 8:36). Eternal life is only found in Christ. “God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:11-12). The truth is, if we wish to live apart from God during our time on earth, He will grant us our wish for eternity as well. As one pastor aptly said, “If you board the train of unbelief, you will have to take it all the way to its destination.”

Woman with the issue of blood

Written by LWOM Amsterdam on . Posted in Luke, Mark, What’s new?.

What is the meaning of the story of the woman with the issue of blood?

The story of the woman with the issue of blood can be found in Mark 5:24–34 and Luke 8:42–48. Though neither account is very long, Mark’s account provides a few more details than Luke’s.

The story of this woman takes place within a larger story. Jesus is on his way to a synagogue leader’s house to heal his dying daughter (see Mark 5:21–24) when an unnamed woman causes an interruption to His progress.

What we know about the woman is, first, she had a bleeding condition, and the issue had continued for twelve years. That’s a very long time. Second, she had spent all her money on treatments from many doctors, and nothing had helped; in fact, the blood issue had only grown worse (see Mark 5:25–26). We also know that Jewish Law declared her to be ceremonially unclean due to her bleeding issue (Leviticus 15:25-27). This meant that she would not have been permitted to enter the temple for Jewish religious ceremonies. According to the Law, anything or anyone she touched became unclean as well. The fact that she was in the crowd pressing around Jesus means that each person who bumped into her would have become unclean, too—including Jesus. But, after twelve years of suffering, she was obviously desperate for a miracle. “When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, ‘If I just touch his clothes, I will be healed’” (Mark 5:27–28).

As soon as the woman touches Jesus, her bleeding stops and she knows she’s been healed. In an instant, Jesus does what no doctor in twelve years had been able to. This proves the power of Christ, of course, but it also illustrates an important point about Jesus and the Law. In Leviticus 15:31 God says, “You must keep the Israelites separate from things that make them unclean, so they will not die in their uncleanness for defiling my dwelling place, which is among them.” In the Old Testament, the temple was where God dwelt among the Israelites, but in the New Testament, God dwelt among men in the person of Jesus Christ (see John 1:14). Through Jesus the penalties of the Law are reversed, and the contamination of this world had no effect on Christ. The woman did not make Jesus (God’s dwelling) unclean—He made her clean!

Jesus immediately responds to the woman who touched His clothing and was healed. People were pushing and pressing into Him from all over, yet He stops, turns, and asks, “Who touched my clothes?” (Mark 5:30). The disciples were incredulous, but Jesus knew that healing power had gone out of Him. We can’t “steal” a miracle from God. After the woman comes forward and explains herself, Jesus clears up any misconceptions about her healing, saying, “Daughter, your faith has healed you. Go in peace and be freed from your suffering” (Mark 5:34). God is moved to action by our faith, even when He’s in the middle of doing something else!

Jesus could have healed the woman and kept on walking to His original destination. Only He and the woman would have known what had taken place. But He didn’t do that. Jesus stopped what He was doing and acknowledged the result of this woman’s faith: her complete and instantaneous healing.

Count the cost

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

What does it mean to “count the cost” (Luke 14:28)?

In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers:

“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:26-33).

Jesus said a lot in those simple illustrations. He quickly put an end to the idea that He offered some kind of welfare program. Although the gift of eternal life is free to anyone who asks (John 3:16), the asking requires a transfer of ownership (Luke 9:23; Galatians 5:24). “Counting the cost” means recognizing and agreeing to some terms first. In following Christ, we cannot simply follow our own inclinations. We cannot follow Him and the world’s way at the same time (Matthew 7:13-14). Following Him may mean we lose relationships, dreams, material things, or even our lives.

Those who are following Jesus simply for what they can get won’t stick around when the going gets tough. When God’s way conflicts with our way, we will feel betrayed by the shallow, me-first faith we have bought into. If we have not counted the cost of being His child, we will turn away at the threat of sacrifice and find something else to gratify our selfish desires (cf. Mark 4:5, 16-17). In Jesus’ earthly ministry, there came a time when the free food stopped and public opinion turned ugly. The cheering crowds became jeering crowds. And Jesus knew ahead of time that would happen.

Jesus ended His description of the cost of discipleship with a breathtaking statement: “Any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33). “Renouncing” may mean we give up something physically, but more often it means we let go emotionally so that what we possess no longer possesses us. When we become one of His, we cannot continue to belong to this world (1 John 2:15-17). We must make a choice, for we cannot serve both God and Mammon (Matthew 6:24). The rich young ruler, when confronted with that choice, turned his back on Jesus (Luke 18:18-25).

Suppose you learned that you had been given an all-expense-paid condo on a beach in Tahiti, complete with airfare, a car, food, and a maid. You could brag about your new lifestyle, plan for it, and dream about it. But until you pack up and leave your current home, the new life is never really yours. You cannot live in Tahiti and your current hometown at the same time. Many people approach Christianity the same way. They love the idea of eternal life, escaping hell, and having Jesus at their beck and call. But they are not willing to leave the life they now live. Their desires, lifestyle, and sinful habits are too precious to them. Their lives may exhibit a token change—starting to attend church or giving up a major sin—but they want to retain ownership of everything else. Jesus is speaking in Luke 14 to those with that mindset.

We cannot earn salvation by lifestyle change or any other good deed (Ephesians 2:8-9). But when we choose to follow Christ, we are releasing control of our lives. When Jesus is in control, pure living results (1 John 3:4-10; 2 Corinthians 5:17). In Jesus’ parable of the sower, it was only the soil that allowed the seed to put down roots and bear fruit that was called “good.” If we are going to be disciples of Christ, we must first count the cost of following Him.

Thief in the night

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

What does it mean that Jesus will return like a thief in the night?

The return of Jesus Christ is likened to the coming of a thief in the night. Two passages use the wording “a thief in the night”: Matthew 24:43, “Understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into,” and 1 Thessalonians 5:2, “You know very well that the day of the Lord will come like a thief in the night.”

In Matthew 24, Jesus speaks of His second coming at the end of the tribulation. Paul calls it “the day of the Lord” in 1 Thessalonians 5. This is a day of divine retribution featuring astronomical upheaval and the visible “sign of the Son of Man” in the heavens (Matthew 24:29–30). Jesus says it will happen “after the tribulation of those days” (verse 29, ESV), a description that distinguishes this event from the rapture, which happens before the tribulation.

How is the second coming going to be like a thief in the night? The key element of Jesus’ comparison is that no one will know when He will return. Just as a thief catches a household by surprise, Jesus will catch the unbelieving world by surprise when He returns in judgment. People will be “eating and drinking, marrying and giving in marriage” (verse 38), just as if they have all the time in the world. But then, before they know it, Judgment Day will be upon them (verses 40–41). Paul puts it this way: “While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape” (1 Thessalonians 5:3).

The believer does not fear this swift and sudden judgment; the “thief in the night” will not catch us by surprise. Christians are in a separate category: “But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief” (1 Thessalonians 5:4). It is only those in darkness who will be taken unawares, and we “are all children of the light and children of the day. We do not belong to the night or to the darkness” (verse 5). Praise the Lord, “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (verse 9).

The unsaved should heed Jesus’ warning: “Be ready, because the Son of Man will come at an hour when you do not expect him” (Matthew 24:44). How can you be ready? God has provided the way for you to escape the judgment. That way is Jesus Christ (John 14:6). By accepting Jesus as your Lord and Savior, you are granted forgiveness of sins, mercy, and salvation with the promise of everlasting life (John 3:16; Ephesians 2:8–9). The “thief” is coming, but you can be a child of the day. Don’t put it off; this is “the year of the Lord’s favor” (Luke 4:19).

Tread on serpents and scorpions

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

Trample on snakes and scorpions

What did Jesus mean when He said, “I give unto you power to tread on serpents and scorpions” (Luke 10:19)?

When Jesus sent out His seventy disciples to proclaim the nearness of the coming of the kingdom of God (Luke 10:9), He said to them, “I give you authority to trample on snakes and scorpions” (Luke 10:19). In every city where they ministered, they also had Jesus’ command to “heal the sick” (Luke 10:9).

Jesus sent the seventy (or seventy-two) out in pairs to the cities where He was planning to go (Luke 10:1), and He warned them that He was sending them to those cities as lambs in the midst of wolves (Luke 10:3). If they were received, they ought to welcome the hospitality (Luke 10:5–8). He even commanded them to heal the sick within the homes that received them as evidence that the kingdom of God had come near to them (Luke 10:9). On the other hand, if any city would not receive the disciples, they were to proclaim the nearness of God’s kingdom and pronounce judgment on that city (Luke 10:10–15).

Jesus added an important note to His instructions: whoever listened to the disciples He sent was actually listening to Him. Whoever rejected them was rejecting Him. The consequences of that were significant, because the one who rejected Jesus also was rejecting His Father (Luke 10:16). In other words, He sent out the seventy with His own authority.

Having Jesus’ authority, the seventy discovered what it meant to have the amazing empowerment of Jesus. Upon their return, they rejoiced that even the demons were subject to them because of Jesus’ name (Luke 10:17). At that point, Jesus gently chastised them, reminding them that He had seen Satan falling from heaven like lightning (Luke 10:18) and that He had given the seventy the authority to trample snakes and scorpions (Luke 10:19). Satan had no future in heaven, yet the disciples did. Just as God demonstrated His authority over Satan, God had demonstrated His authority in empowering the seventy disciples to trample on snakes and scorpions and to have power over the enemy (Luke 10:19). Jesus exhorted the seventy not to rejoice over the authority they had been given, but to rejoice in the fact that their names were written in heaven (Luke 10:20).

Jesus repeatedly demonstrated His authority over nature (e.g., Mark 4:35–41, John 9:1–11, 11:1–46). To ensure that people recognized that the seventy had indeed been sent by Jesus, He empowered them with some of His authority over nature as well, giving them the power to trample on snakes and scorpions. The immediate context is not clear on why Jesus chose to mention those two animals. However, Moses, in Deuteronomy 8:15, had reminded the Israelites how God delivered them through the terrible wilderness that had fiery serpents and scorpions. In alluding to that passage, Jesus seems to say that God would guard these particular disciples in the same way He protected the people of Israel. The disciples may have been “lambs among wolves” (Luke 10:3), but they had nothing to fear.

The apostle Paul may be an example of a similar empowering. Paul was bitten by a viper on his journey to Rome, but, rather than dying from the bite as all the observers expected, Paul shook off the serpent into the fire and suffered no harm (Acts 28:5). Jesus gave a unique group of men a unique mission, and He gave them unique authority to trample on snakes and scorpions. Despite these incredible empowerments and miraculous evidences of being sent by Jesus, their highest rejoicing should be in their eternal heavenly hope.

Times of the Gentiles

Written by LWOM Amsterdam on . Posted in Luke, What’s new?.

What are the times of the Gentiles?

In Luke 21:24, Jesus speaks of future events, including the destruction of Jerusalem and His return. He says that “Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (ESV). A similar phrase is found in Romans 11:25, which says, “A partial hardening has come upon Israel, until the fullness of the Gentiles has come in” (ESV). Does the Bible tell us what the phrase “times of the Gentiles” means?

The Old Testament does not contain this exact phrase, but there are references that seem to match up. Ezekiel 30:3 points to “a time of doom for the nations” in connection with the Day of the Lord. Daniel’s series of visions deals with Gentile world powers and their role in God’s plan for the earth. Nebuchadnezzar’s image of gold, silver, bronze, iron, and clay (Daniel 2:31–45) represents successive Gentile kingdoms that will dominate until Christ returns and establishes His reign. Daniel’s vision of the four beasts (Daniel 7:1–27) likewise speaks of four kings, or nations, which will dominate for a time until Christ comes to rule forever. The vision of the ram and the goat (Daniel 8:1–26) gives more detail about these Gentile rulers and the time involved in their dominion. In each of these passages, the Gentiles have dominion over the world, including the Jewish people, for a time, but God will ultimately subdue them all and establish His own kingdom once and for all. Each prophecy culminates with a reference to Christ’s kingdom, so the “times” of these Gentile rulers would be all the years between the Babylonian Empire of Nebuchadnezzar and the glorious return of Christ to establish His kingdom. We are now living in “the times of the Gentiles,” that is, in the era of Gentile domination.

When we examine the book of Revelation, we find similar references to the time of Gentile dominion ending with the return of Christ. In Revelation 11:2, John indicates that Jerusalem will be under Gentile rule, even though the temple has been restored. The armies of the Beast are destroyed by the Lord in Revelation 19:17–19, just before the millennial reign of Christ is initiated.

Looking again at Luke 21:24, we see that Jesus mentions a time in which Jerusalem is under the dominion of Gentile authority. Nebuchadnezzar’s conquest of Jerusalem in 588 BC began that period, and it has continued through the present time. Romans 11:25 gives us a hint as to God’s purpose in the times of the Gentiles: the spread of the gospel throughout the whole world. The organization and inventions of the pagan world powers have actually aided the evangelism of the world. For example, in the first century, it was the widespread use of the Greek language and the network of Roman roads that allowed many people in far-off lands to hear the gospel.

One theme of Romans 11 is that, when the Jewish people rejected Christ, they were temporarily cut off from the blessings of a relationship with God. As a result, the gospel was given to the Gentiles, and they gladly received it. This partial hardening of heart for Israel doesn’t preclude individual Jews from being saved, but it prevents the nation from accepting Christ as Messiah until His plans are finished. When the time is right, God will restore the entire nation, and they will come to faith in Him once again, ending “the times of the Gentiles” (Isaiah 17:7; 62:11–12; Romans 11:26).