The times of the Gentiles is the period during which Jerusalem is under Gentile domination, lasting until the limit God has appointed. Jesus describes this in Luke 21:24. Paul uses a different expression in Romans 11:25: the fullness of the Gentiles coming in. One passage emphasizes Jerusalem; the other emphasizes Gentile salvation and Israel’s partial hardening.
I understand these passages together as pointing to the church age, with Jerusalem’s destruction in AD 70 marking the transition described here. Israel’s hardening is partial, not a rejection of every Jewish person. In this article, we’ll consider how the gospel spread to the Gentiles, why that should make us humble, and how I understand God’s future purpose for Israel.
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Jesus’s words in Luke 21:24 describe Jerusalem being trampled by Gentiles for a limited period. The word until matters: Gentile domination does not continue beyond God’s appointed purpose.
I understand Jerusalem’s conquest and the dispersion of its people in AD 70 as the transition into the times of the Gentiles described here. In the prophetic framework I follow, this period continues through the church age, followed by renewed attention to Israel during Daniel’s 70th week. This is how I connect the passages; Jesus does not give the date AD 70 in Luke 21:24.
The Times of the Gentiles is the Church Age
The fourth feast, Pentecost, looked forward to the church’s “harvest.” This feast is described in Leviticus 23:15-22, and verse 17 says, “You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the Lord.”
During the feast of Pentecost, the people presented two loaves made with leaven. This stands in contrast to the Feast of Unleavened Bread. Exodus 12:15, 19 warns that anyone eating leaven during that feast would be cut off from Israel. The passage uses the language of being cut off from the people.
Can you imagine how shocking it was for the Jews to move from the Feast of Unleavened Bread, when eating leaven meant being cut off from Israel, to the feast of Pentecost, when they were supposed to bake two loaves with leaven? How do we explain that? It makes perfect sense if we understand what each feast looked forward to. In the typology I am drawing here, leaven pictures sin. The Feast of Unleavened Bread looked forward to Jesus’s sinless or unleavened body in the grave. But Pentecost looked forward to the spiritual harvest when Jews and Gentiles were coming into the church, and we are filled with leaven or sin.
Why two loaves rather than one or three? I understand the two loaves as a picture of the two groups brought together in the church: Jews and Gentiles, one loaf for each. Leviticus gives the command to offer two loaves; this connection to the church is the typological application I am making.
The Gospel Went to the Jews First
We see the harvest beginning at Pentecost and continuing through Acts. Acts 2:41 records about 3,000 people added that day. Later, Acts 4:4 says the number of believing men had reached about 5,000. These are not two separate groups to add together as 8,000 converts. Luke is describing the growing church. That’s a great harvest!
These early conversions took place in a Jewish setting; Acts 2:10 also mentions converts to Judaism among those present. This fits the pattern that the gospel went to the Jews first and then to the Gentiles:
- Romans 1:16 The gospel…is the power of God for salvation to everyone who believes, TO THE JEW FIRST AND [THEN] TO THE GREEK (or Gentile).
- Matthew 10:5 Jesus sent out the twelve, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 BUT GO RATHER TO THE LOST SHEEP OF THE HOUSE OF ISRAEL.
You could read this and think, “What does Jesus have against Gentiles? Why does He only want the gospel to go to the Jews? Doesn’t He want Gentiles to be saved, too?” Yes, but the gospel was supposed to go to the Jews first!
A Gentile woman came to Jesus and wanted Him to cast the demon out of her daughter. In Matthew 15:24 Jesus said to her, “I was sent only to the lost sheep of the house of Israel.” Jesus did end up helping her, but first, He let her know His mission was first to the Jews.
The Gospel Went to the Gentiles When the Jews Rejected It
Acts records both Jewish faith and Jewish opposition to the gospel. Paul describes a remnant being saved in Romans 9:27, and Romans 11:5 speaks of a remnant chosen by grace. Paul himself is one example. We do not need to add the Acts 2 and Acts 4 numbers together or estimate the entire Jewish population to make his point: belonging to Israel does not replace the need for faith in Christ.
We know there’s going to be a great harvest. That’s what the feast of Pentecost was celebrating. But if there is only a remnant of Jews who were saved who makes up the harvest? Gentiles! Starting with Cornelius and his family in Acts 10, plenty of Gentiles were saved. They make up the harvest.
Jesus prophesied the transition from the times of the Jews to the times of the Gentiles, and we see it happen in the Book of Acts. In the Parable of the Wicked Vinedressers:
Matthew 21:33 [Jesus said, “The master] planted a vineyard…leased it to tenants (referring to the Jews). 34 [Then] he sent his servants to the tenants to get fruit. 35 The tenants took his servants and beat one, killed another, and stoned another… 37 Finally [the master] sent his son to them, saying, ‘They will respect my son (referring to Jesus).’ 38 But when the tenants saw the son…39 they took him and threw him out of the vineyard and killed him…43 Therefore I tell you, the kingdom of God will be taken away from you (the Jews) and GIVEN TO A PEOPLE PRODUCING ITS FRUITS (referring to Gentiles).
In the Parable of the Wedding Feast, Jesus makes the same point:
Matthew 22:2 [Jesus said] “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the feast (referring to the Jews; they were invited first), but they would not come (referring to their rejection of Christ)…8 [The king said to] his servants, ‘The wedding feast is ready, but those invited (the Jews) were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find (referring to the Gentiles).’ 10 And those servants went out…and gathered all whom they found (referring to the Gentiles). So the wedding hall was filled with guests (plenty of Gentiles got saved!).
As we read Acts, we see this played out:
Acts 13:46 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you (the Jews). Since you thrust it aside and judge yourselves unworthy of eternal life, behold, WE ARE TURNING TO THE GENTILES.
Acts 18:5 When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. 6 And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I WILL GO TO THE GENTILES.”
Acts 28:25 And disagreeing among themselves, they (the Jews) departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: 26 “‘Go to this people (referring to the Jews), and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” 27 For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ 28 Therefore let it be known to you that this salvation of God has been SENT TO THE GENTILES; THEY WILL LISTEN.”
This is the third to last verse in Acts. The last two verses briefly discuss Paul, which means Acts ends with more rejection from the Jews and more attention given to the Gentiles.
God Used the Gentiles to Make the Jews Jealous
If God turned His attention to the Gentiles, what about the Jews? Is God done with them? Are they cut off forever? Paul asks and then answers this in Romans 11:11: “So I ask, did they (the Jews) stumble (referring to their rejection of Christ) in order that they might fall? By no means! Rather, through their trespass (the Jews’ rejection of Christ) salvation has come to the Gentiles, SO AS TO MAKE ISRAEL JEALOUS.”
Paul’s point is that Israel’s stumbling does not mean God has irrevocably rejected His people. In Romans 11:11–14, Gentile salvation serves His purpose of provoking Israel to jealousy, and Paul hopes this will lead some of his fellow Jews to salvation. I understand this as consistent with a future turning of Israel to Christ.
It’s fascinating that the Jews were supposed to be used for the Gentiles’ salvation: the Word was supposed to go to the Jews, and they would preach the Gospel to the Gentiles. When the Jews rejected the Gospel, the Gospel went to the Gentiles, and then God used the Gentiles to bring the Jews to salvation!
Gentile interest in the gospel also provoked hostile jealousy in some Jewish opponents, as the following accounts show. That opposition is different from the response Paul hopes for in Romans 11:14, where jealousy leads some of his fellow Jews to salvation.
Acts 13:44–45 describes almost the whole city of Antioch in Pisidia gathering to hear God’s word. When Jewish opponents saw the crowds, they became jealous and contradicted Paul. The gathering included people coming to hear the gospel, not only people who had already believed.
The response of these opponents should not obscure the Jewish believers mentioned in Acts 13:43. The chapter records both welcome and resistance to the gospel.
In Acts 17:3–5, Paul proclaims Jesus as the Christ. Some Jews believe, along with many devout Greeks and a number of leading women. Other Jews respond with jealousy and stir up a mob.
These opponents tried to disrupt the evangelism, but their response was not the response of every Jewish hearer.
The Times of the Gentiles Should Make Us Feel Humble
Now, as Gentiles, how should we feel about all this? What should we think about God turning His attention from the Jews to us? Paul starts answering this for us in Romans 11:17: “But if some of the branches were broken off (referring to the Jews’ rejection of Christ), and you (speaking of Gentiles), although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree.”
When Paul mentions “the root of the olive tree,” he’s referring to the Jewish roots of Christianity:
- Abraham, Isaac, and Jacob are the patriarchs of the Jews through whom the messianic line came
- The priests were Jews
- The prophets were Jews
- God’s covenants were made with Jews
- The Scriptures came to us through Israel’s prophets and Christ’s apostles
- Israel preserved the Old Testament Scriptures
- Finally, the Messiah Himself was a Jew
So, the Jews, the root, support the Gentiles or us. Why would Paul write to Gentiles, like us, about how LITTLE we have to do with Christianity’s history? Because he wants us to be humble:
Romans 11:18 DO NOT BE ARROGANT toward the branches. If you are, remember it is not you (Gentiles) who support the root (Israel), but the root (Israel) that supports you (Gentiles).
Romans 11:20 That is true. They were broken off because of their unbelief, but you stand fast through faith. SO DO NOT BECOME PROUD, but fear.
Romans 11:25 LEST YOU BE WISE (or some translations say conceited) IN YOUR OWN SIGHT, I do not want you to be unaware of this mystery, brothers…
Some of the Jews were proud that they were God’s people, and this led them to look down on the Gentiles. Paul knew that the same thing could happen with the Gentiles when they got saved: they could look down on the Jews.
The Times of the Gentiles Should Make Us Feel Fearful
Romans 11:19 Then you will say, “Branches (referring to the Jews) were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, BUT FEAR. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.
Paul calls the Jews “natural branches” because they belong on the tree, and his point is if they could be broken off, then we, Gentiles, should recognize how easily we could be broken off as wild branches that had to be grafted in. Or here’s another way to look at it: if the Jews, God’s covenant people who belong to God, weren’t spared, why would we, Gentiles, who aren’t God’s people, believe we will be spared? We must worry about being broken off.
Because God chose the Gentiles for salvation, Paul knew they would be thinking about God’s kindness. But Paul also wanted them, or us, to think about His severity. Paul knew their, and our, tendency to focus only on God’s kindness. We want to think about God’s love, mercy, forgiveness and grace, and it’s great to do that. But we must also think about His severity, or wrath, anger, holiness, and justice. When we consider all the aspects of God’s character, we get a full and biblical picture of Him.
Does Romans 11 Teach We Can Lose Our Salvation?
These verses in Romans 11 do not teach that we can lose our salvation. Paul is using the illustration of a tree with branches broken off and other branches grafted in. But illustrations are like parables: we can get in trouble if we take them too far or look too deeply into them. We start coming to conclusions that are not intended.
Instead, when Paul talks about branches that are broken off, whether the natural branches, the Jews, or the wild branches, the Gentiles, he’s referring to Jews and Gentiles who aren’t saved. We see this is the case by considering WHY the branches were broken off. Is it because they put their faith in Christ and then stopped believing? No. It’s because they never believed. That’s why they’re not part of the tree.
Paul wants all his readers, including us, to fear being part of the broken-off branches because of unbelief. It’s similar to what Paul wrote in Philippians 2:12: “Work out your own salvation WITH FEAR AND TREMBLING.” This refers to the healthy fear and trembling that says, “I know hell is a real place. I fear going there, so I want to be sure I’m saved.”
“Until the Fullness of the Gentiles Has Come In” Means “Until the Times of the Gentiles Is Fulfilled.”
Romans 11:25 describes Israel’s hardening as partial and says it lasts until the fullness of the Gentiles comes in. In the interpretation I am presenting, this is connected with the fulfillment of the times of the Gentiles in Luke 21:24. The two expressions are related in this reading, but they are not identical quotations.
I understand the fullness of the Gentiles to refer to the full number of Gentiles brought to salvation. God knows that number. Within the prophetic framework I follow, the completion of this gathering leads into the following events:
- The times of the Gentiles, or the Church Age, concludes, or the gap between the spring and fall feasts ends.
- The church will be removed in the event we know as the Rapture, and it was prefigured through the Feast of Trumpets.
- God will focus again on Israel during Daniel’s 70th week, the event we know as the Tribulation. This event was prefigured through the Day of Atonement when the Jews “afflicted themselves.” Daniel’s 70 weeks are described in Daniel 9:24–27. I connect this future Tribulation with Jeremiah 30:7, which describes a time of distress for Jacob and promises his deliverance. Even though there are Gentiles on the earth, the Tribulation focuses primarily on Israel as God prepares them to receive their Messiah.
God’s Ultimate Demonstration of Kindness and Severity
Romans 11:22 directs us to consider both God’s kindness and His severity. In context, Paul is warning about unbelief and calling his readers to continue in God’s kindness. We also see God’s kindness and severity displayed at the cross. The Father judged sin in His Son so that sinners could receive mercy.
God the Father was unimaginably severe to His Son. Jesus was perfectly righteous and innocent, but God poured out all the wrath on Him that guilty sinners like us deserved. God showed unimaginable kindness to us. Our sins made us deserving of eternal punishment in hell, but God was willing to forgive us and grant us the perfect righteousness of His Son.
There are two possibilities: If you have repented and put your faith in Christ, you have received God’s saving kindness and will not face eternal condemnation. If you remain in unbelief, you will face His judgment. Let God’s kindness lead you to repentance and faith in His Son.
4 Responses
Thank you, Scott. I still struggle with these verses, as my tendency and method of investigation and interpretation usually takes a literal, plain language approach to understanding what God’s word is conveying. I suppose each statement of Holy Writ must always be interpreted by the rest of Scripture and not subjected to individual or private interpretation. Appreciate the time you have given to this subject.
Hello again Tim,
I understand. I would say that’s my hermeneutic as well. I don’t think there’s any interpretation that doesn’t leave some questions. I feel like I’m just aligning with the interpretation that agrees with the rest of Scripture. God bless!
Scott,
Romans 11 has always fascinated me. You do a really good job with it. It’s quite complex but God inspired the apostle to give us details the church would definitely need throughout time, but perhaps especially in these days when the ancient view of “replacement theology” is gaining ground once again in light of the conflict in the Middle East and the U.S.’s involvement in support of Israel.
The “times of the Gentiles” is a key term to help those of us who embrace the view that God has not “replaced” Israel with the Church as the new people of God, leaving Israel, God’s wife, without further place in the unfolding of God’s plan on earth for His people, both O.T. and N.T. dispensations.
I do have a question for you related to a side issue that comes up within your excellent exposition of the passage. The paragraph above that brings me pause is this one:
“Instead, when Paul talks about branches that are broken off, whether the natural branches, the Jews, or the wild branches, the Gentiles, he’s referring to Jews and Gentiles who aren’t saved. We see this is the case by considering WHY the branches were broken off. Is it because they put their faith in Christ and then stopped believing? No. It’s because they never believed. That’s why they’re not part of the tree.”
You said above, “…he’s referring to Jews and Gentiles who aren’t saved… It’s because they never believed.”
I’m having a little trouble making that fit with the language of the apostle in 11:20 – “…because of unbelief they were broken off, and you stand by faith. Be not high minded, but fear:”
We teach all the time that we must stand on the truth by faith, and faith alone, and that seems to be the import of the apostle here. I am having difficulty forcing that passage to say that the apostle did not mean that they were “standing by faith” in the normal meaning of what we teach. Should not the apostle, or rather the Lord who inspired it, give us that exception clearly that these were not people who were truly “standing by faith” as we encourage people to do.
Thank you so much for considering a response to me on this question.
Tim
Hi Tim,
Thank you for the thoughtful question and kind words.
I don’t understand Romans 11:20 to mean that those broken-off branches were once truly saved and then lost salvation. Sort of like the soil that receives the seed and then sprouts up: I don’t think that means those hearts were saved but then became unsaved. Paul says they were broken off because of unbelief, not because they once believed and later stopped. In other words, their problem was not lost salvation, but a lack of saving faith in Christ.
When Paul says, “you stand by faith,” I do take that in the normal sense: believing Gentiles do stand by faith in Christ. But Paul’s main point in this passage is not that saved people can lose salvation. His point is that unbelieving Jews were broken off, while believing Gentiles presently partake of the root’s nourishment by faith. I think verse 23 supports this too: “if they do not continue in their unbelief, they will be grafted in.” That shows the issue is their present unbelief, not that they once had salvation and lost it.
Thank you again for raising such an important question. Makes me want to ensure I’m clear about such an important topic!
In Christ,
Scott