Luke 21:24 · Bible study
Luke 21:24 Commentary: Jerusalem Trampled Until Gentile Era Ends
Greek · 9 what the commentators say
Meaning in one sentence
What are 'the times of the Gentiles'? This verse ties Jerusalem's fall to a divinely appointed period for the nations, and a future hope for Israel.
Research Summary
- Meaning: Jesus prophesies Jerusalem's destruction, widespread Jewish captivity, and ongoing Gentile domination until a divinely fixed period ends, linked to the fullness of Gentile salvation.
- Key words: 'Times' (καιροί, kairoi, appointed seasons); 'trod down' (πατουμένη, present participle, continuous trampling); 'fulfilled' (πληρωθῶσιν, subjunctive, to complete a divine plan).
- Main debate: Whether 'the times of the Gentiles' refers only to the period of Gentile evangelization (Rom 11:25) or includes a future restoration of Jewish national sovereignty. Most commentators affirm the former; some add the latter.
- Theological theme: God's sovereignty over history, judgment and mercy, and the inclusion of the Gentiles in redemptive history without rejecting Israel.
- Best use: A key text for understanding the relationship between the destruction of Jerusalem in AD 70 and the eschatological timetable for Israel and the nations.
Translation Comparison
BSB Berean Standard Bible 2020
They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.
WEB World English Bible 2000
They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.
KJV King James Version 1769
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
ASV American Standard Version 1901
And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
YLT Young's Literal Translation 1898
and they shall fall by the mouth of the sword, and shall be led captive to all the nations, and Jerusalem shall be trodden down by nations, till the times of nations be fulfilled.
Darby Darby Bible 1890
And they shall fall by the edge of the sword, and be led captive into all the nations; and Jerusalem shall be trodden down of [the] nations until [the] times of [the] nations be fulfilled.
Douay-Rheims Douay-Rheims Bible 1899
And they shall fall by the edge of the sword and shall be led away captives into all nations: and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.
Translations in other languages (10 available)
Y caerán á filo de espada, y serán llevados cautivos á todas las naciones: y Jerusalem será hollada de las gentes, hasta que los tiempos de las gentes sean cumplidos.
E cairão pela lâmina de espada, e serão levados cativos para todas as nações; e Jerusalém será pisada pelos gentios, até que os tempos dos gentios se cumpram.
Ils tomberont sous le tranchant de l’ épée, ils seront emmenés captifs parmi toutes les nations, et Jérusalem sera foulée aux pieds par les nations, jusqu’ à ce que les temps des nations soient accomplis.
und sie werden fallen durch des Schwertes Schärfe und gefangen geführt werden unter alle Völker; und Jerusalem wird zertreten werden von den Heiden, bis daß der Heiden Zeit erfüllt wird.
En zij zullen vallen door de scherpte des zwaards, en gevankelijk weggevoerd worden onder alle volken; en Jeruzalem zal van de heidenen vertreden worden, totdat de tijden der heidenen vervuld zullen zijn.
E cadranno sotto il taglio della spada, e saran menati in cattività fra tutte le genti; e Gerusalemme sarà calpestata dai Gentili, finché i tempi de’ Gentili siano compiti.
I polegną od ostrza miecza, i zapędzeni będą w niewolę między wszystkie narody, i będzie Jeruzalem deptane od pogan, aż się wypełnią czasy pogan.
и падут от острия меча, и отведутся в плен во все народы; и Иерусалим будет попираем язычниками, доколе не окончатся времена язычников.
他們要倒 在刀 下，又 被擄 到 各 國去。 耶路撒冷 要 被 外邦人 踐踏，直到 外邦人 的日期 滿了。」
And they will be put to death with the sword, and will be taken as prisoners into all the nations; and Jerusalem will be crushed under the feet of the Gentiles, till the times of the Gentiles are complete.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 21:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus here predicts the destruction of Jerusalem in AD 70, with massive loss of life (about 1.1 million) and 97,000 sent into captivity, as recorded by Josephus. The phrase 'trodden down by the Gentiles' uses the Greek present participle patoumenē with the future estai, a periphrastic construction emphasizing ongoing, continuous trampling. Vincent notes this implies 'oppression and contempt' as a lasting condition. The key question is what the 'times of the Gentiles' (καιροὶ ἐθνῶν, kairoi ethnōn) means. Clarke and Gill see a period of Gentile dominion that ends with their conversion. JFB and the Cambridge Bible connect it to Romans 11:25: the 'fullness of the Gentiles' coming in. All point to a divine timetable: God has allotted a season for Gentile rule over Jerusalem, which will conclude when God's purposes for the nations are complete. The text does not say when, but it promises a limit.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Gentile evangelization period (JFB, Cambridge, Wesley): Connecting to Romans 11:25, 'until the fullness of the Gentiles come in'—the time when the gospel reaches all nations, after which Israel will be saved.
- Gentile conversion and age of the church (Clarke, Gill): The times are for the conversion of the nations; once that is done, Gentile trampling ends, and Jerusalem will be restored.
- Continuous period of Gentile rule (some Reformed traditions): The 'trampling' refers to ongoing political domination by Gentile powers, which will last until the Second Coming, not necessarily tied to national Israel's repentance.
- Prophetic telescoping (Lange, Matthew Henry): The verse speaks both of AD 70 (partially fulfilled) and of the final tribulation (future), with the 'times of the Gentiles' bridging the two.
What is clear: Jerusalem was destroyed, Jews were killed or scattered, and Gentile domination has continued; but God sets a limit on that domination, and His purposes for both Jews and Gentiles will be completed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The timing of 'the times of the Gentiles' | All agree this refers to a period of Gentile dominance over Jerusalem and the Jewish people, with a limit set by God. | Some (e.g., Gill, JFB) see it as the period of Gentile inclusion in the church until the 'fullness of the Gentiles' comes in. Others (Clarke) focus on the conversion of the nations. A few (Poole) question whether any restoration of Jewish national sovereignty is implied. |
| Relationship to the destruction of Jerusalem in AD 70 | All commentaries affirm that Jesus prophesied the literal fall of Jerusalem under the Romans, with mass casualties and captivity. | Some (Lange, Matthew Henry) maintain that the discourse also refers to the end of the world, with AD 70 as a type. Others single out the first century fulfillment without any future extension. |
| The meaning of 'fulfilled' (πληρωθῶσιν) | The aorist passive subjunctive indicates a definite completion of a divine purpose. | Is it the completion of Gentile evangelization (Cambridge, JFB) or the conclusion of Gentile oppression and judgment (Gill)? Both are defended from the lexical range of πληρόω. |
Historical & Cultural Context
Jesus spoke these words between AD 30-33, likely on the Mount of Olives as part of his great eschatological discourse. The immediate historical referent is the Roman-Jewish War (AD 66-73) culminating in Jerusalem's fall in AD 70 under Titus. Josephus recounts the famine, where 1.1 million perished, and 97,000 were taken captive, many sold into slavery or sent to die in the arenas (Clarke, Cambridge). The Hebraism 'edge of the sword' (στόματι μαχαίρης, lit. 'mouth of the sword') pictures the sword as a devouring beast (Vincent). The future passive aichmalōtisthēsontai ('will be led captive') echoes Deuteronomy 28:64, where Moses warned of scattering among all nations if Israel was unfaithful. The term kairos (here plural 'times') implies not just chronology but appointed seasons, a decisive epoch. The present participle patoumene with the future 'will be' suggests a state that continues to the present. The cross-reference to Isaiah 5:5 (God's vineyard trampled) and Daniel 8:13 (sanctuary trodden under foot) places the judgment within the prophetic tradition. Lange notes that both the destruction of Jerusalem and the end of the world are intertwined in the discourse, with the events of AD 70 serving as a type for the final judgment. The land was eventually sold to Gentiles as per Clarke, and subsequent conquerors, Saracens, Persians, Franks, Turks, have all 'trodden down' Jerusalem (Cambridge).
Textual Notes
The supplied commentaries note one minor variant: Beza's Greek exemplar (and the Persian version) omit the word 'nations' in the phrase 'until the times of the nations be fulfilled' (Gill). However, this reading has very weak manuscript support. Every other cited source affirms the original wording. No significant textual issue affects meaning.
Reception History
Early Christian writers read this verse as a clear prophecy of Jerusalem's destruction, confirmed by the events of AD 70. Eusebius of Caesarea used it apologetically to argue that Jesus' predictions vindicated Christianity over Judaism. Throughout the Middle Ages, the 'times of the Gentiles' was often interpreted as the entire interval until the Second Coming, with Jerusalem remaining under Gentile control. Reformation-era commentators like Calvin (not supplied) and Matthew Henry emphasized both the literal judgment and the typological connection to the final judgment. The verse became central to dispensationalist readings in the 19th-20th centuries, which saw the 1967 Six-Day War as a possible end of the 'trampling'. More recently, many interpreters caution against overconfident predictions, stressing the unfulfilled dimension of the 'times' as an opportunity for Gentile mission and humility.
Preaching This Verse
Three-Point Outline
- Judgment Comes with Measured Grief. Jesus does not gloat; he weeps over the city (Luke 19:41-44). He describes the fall as 'days of vengeance' and 'wrath to this people' (v.23). Preachers can acknowledge that judgment is real, but God is not cruel, He offered escape (flee, v.21).
- God's Sovereignty Over History. The 'times of the Gentiles' are not random. The word kairos points to appointed seasons. God is working through the nations, even when they oppress His city. He has a timetable.
- An Open Door for the Nations. The same frame that describes judgment also contains a hope: 'until the times of the Gentiles are fulfilled.' Paul picks this up in Romans 11:25 to describe the 'fullness of the Gentiles', a period when the gospel goes to all peoples. This is not just delay; it is redemptive opportunity.
Five-Point Outline
- Literal Fall: Jesus predicts the AD 70 siege with explicit detail, armies, flight, slaughter.
- Promised Captivity: 'Led captive into all nations', not just a defeat but a diaspora that continues for centuries.
- Ongoing Trampling: The grammatical construction (future + present participle) implies Jerusalem's subjugation is not a one-time event but an era.
- Gentile Seasons: The plural kairoi suggests that God has multiple appointed times for the nations, not one static block but a sequence of opportunities and responsibilities.
- Hope of Fulfillment: The trampling is not eternal. The 'until' clause guarantees an end, linked by many commentators to the eventual salvation of Israel (Rom 11:26-27).
Illustration Hooks
- The Ticking Clock: A parent lets a child borrow a car 'until you get your own car.' The loan has a built-in limit. So God's patience with the nations, and their time of rule, has a termination point.
- The Soccer Match: The clock runs until the referee stops it. The 'stoppage time' of the Gentiles is unknown but fixed. We play until the whistle blows.
- The Leased House: A family lives in a rented home. The lease expires when the owner's own children are ready to move back. The nations occupy Jerusalem, but the title deed belongs to God's people.
Questions Your Congregation Is Asking
- Does 'until the times of the Gentiles' mean the Jews will one day control Jerusalem again?
- How should Christians feel about the destruction of Jerusalem, grief, relief, or something else?
- What does this verse say about God's attitude toward the nations today?
Leading a Discussion
This verse sits at a hinge in Jesus' teaching: intense local judgment opens onto a global, age-long horizon. The 'times of the Gentiles' invites us to consider how God uses the nations to accomplish His purposes, and where we fit in that timetable. As you discuss, read the full passage (Luke 21:20-28) together first.
Discussion Questions
- Observation: What specific details does Jesus give about Jerusalem's fate? Which of these events actually happened in AD 70?
- Interpretation: The Greek uses kairos (appointed time) rather than chronos (clock time). Why is that distinction important for understanding 'the times of the Gentiles'?
- Connection: Read Deuteronomy 28:64 and Psalm 79:1. How do Jesus' words echo the Old Testament pattern of covenant judgment?
- Theological weight: A century ago, many Christians argued that 'times of the Gentiles' ended in 1917 or 1948. How does that claim hold up against the text? What does Jesus mean by 'fulfilled'?
- Application: If God has a timetable for the nations, how does that affect your outlook on current events, especially regarding Israel and the Middle East?
- Hope: The verse ends with a promise of fulfillment. How does Romans 11:25-26 (where Paul uses the same phrase) fill out that hope?
- Personal: Jesus weeps over Jerusalem (Luke 19:41). How can we hold together the reality of God's judgment and God's compassion?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 28:64 | Yahweh will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which you have not known, you nor your fathers, even wood and stone. |
| Deuteronomy 28:68 | Yahweh will bring you into Egypt again with ships, by the way of which I told you that you would never see it again. There you will offer yourselves to your enemies for male and female slaves, and nobody will buy you. |
| Isaiah 5:5 | Now I will tell you what I will do to my vineyard. I will take away its hedge, and it will be eaten up. I will break down its wall, and it will be trampled down. |
| Isaiah 63:18 | Your holy people possessed it but a little while. Our adversaries have trodden down your sanctuary. |
| Isaiah 66:12 | For Yahweh says, “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream, and you will nurse. You will be carried on her side, and will be dandled on her knees. |
| Isaiah 66:19 | “I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to far-away islands, who have not heard my fame, nor have seen my glory; and they shall declare my glory among the nations. |
| Lamentations 1:15 | “The Lord has set at nothing all my mighty men within me. He has called a solemn assembly against me to crush my young men. The Lord has trodden the virgin daughter of Judah as in a wine press. |
| Daniel 8:13 | Then I heard a holy one speaking; and another holy one said to that certain one who spoke, “How long will the vision about the continual burnt offering, and the disobedience that makes desolate, to give both the sanctuary and the army to be trodden under foot be?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets the treading down of Jerusalem as an ongoing Gentile dominion that will last until those nations have completed all God appointed them to do and are converted. He stresses that the end of this period remains unknown, as Jerusalem was still under Gentile control in his own day.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes the literal Hebrew phrase "mouth of the sword" and cites historical casualty figures. It highlights that the Greek verb for being trodden down implies a permanent condition. The times of the Gentiles are understood as the period allotted for their full evangelization.
Geneva Bible Notes Reformed 1599
And they shall fall on the edge of the sword, and shalbe led captiue into all nations, and Hierusalem shalbe troden vnder foote of the Gentiles, vntill the time of the Gentiles be fulfilled.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the times of the Gentiles as the period when non-Jewish nations occupy Jerusalem until the full number of Gods elect is gathered from all nations. Only then will Jews convert, return to their land, and rebuild Jerusalem. He also notes that the word Gentiles is missing from some Greek manuscripts.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees two connected promises in this verse: one day Jerusalem will no longer be trampled by unbelieving Gentiles, and that moment will come when the full season of Gentile prominence in the church has run its course. After that, Jews will be grafted back, and a single church of both Jew and Gentile will fill the earth.
Lange's Commentary Reformed 1857
Lange stresses that Jesus speaks of both the destruction of Jerusalem and the end of the world together, not as separate events. The fall of Jerusalem serves as a type or prophetic preview of the final judgment, with all the signs pointing first to that immediate catastrophe and ultimately to the coming end.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats the destruction of Jerusalem as a small-scale preview of the final judgment—a type and figure of Christ's second coming. For those whose hearts were bound up in the city, its fall would feel as devastating as the end of the world itself.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word translated as "edge" literally means "mouth," picturing the sword either as a devouring monster or simply its foremost part. He sees the same dual sense elsewhere, where the phrase is used for both lion's mouths and the edge of a sword.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points to the specific historical fulfillments: eleven hundred thousand perished in Jerusalem's siege and over ninety thousand were sold as slaves. He notes the land was ploughed up and a heathen temple built where God's temple had stood. He defines "the times of the Gentiles" as the limited period of their treading the city, ending in their full conversion.