(The following material comes directly from chapter 5 of my book, “The Rapture: Reasons to Believe”)
In dealing with objections, the Olivet Discourse provides some of the greatest interpretive challenges. The Olivet Discourse is named due to the location it took place on: the Mount of Olives (Matt. 24:3). A parallel appears in Mark 13, and some would say Luke 21 (though that is disputed because of some differences in specific details). We will focus on the discourse as it appears in Matthew. Matthew’s Gospel is the most “Jewish” of the four. Not surprisingly, it opens with a genealogy that begins with Abraham (Matt. 1:1-2). Matthew’s gospel consistently presents Jesus as “The King” and contains five major discourses.
The question for the average Jew would be this: If Jesus is the King, where is the Kingdom? In his gospel, Matthew demonstrates that Jesus Christ was rejected by the leaders of Israel. When that happened, the Kingdom was postponed. From Matthew 13 onward, Jesus speaks to the crowds only in parables (Matt. 13:34). Earlier in that chapter, Christ explained that this was actually a judgment because of their rejection. The theologians refer to this as a “judicial hardening” of the heart. By the time we get to Matthew 24, the Lord Jesus is only a few days away from being crucified.
The Olivet Discourse is prompted by a series of questions from the disciples. Christ predicted that the Temple would be destroyed (that would happen nearly forty years later in 70 A.D.) In response to those words, they ask this:
Matt. 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
The first question concerns the destruction of the temple. Matthew does not record the answer to this question. (Luke does in Luke 21:20-24.) The next two questions deal with His coming and the end of the age. Here is where we must be very careful in our interpretations. The modern reader comes to the text and sees “when will the rapture of the Church occur”? But this is not what the disciples are asking. As a matter of fact, the only mentions of the “church” in Matthew are in Matthew 16:18 and 18:17.
Mat 16:18 And I say also unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
Here, Christ predicts the church as a future entity. The church had yet to be built (contrary to what covenant theologians teach).
Mat 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Here, Christ outlines the procedure for church discipline of sinning members. Again, this speaks of future action because the church did not begin until Acts chapter two on the Day of Pentecost.
Remember I said earlier that the concept of the church was a mystery in the Old Testament. If the concept of the church was a mystery, how much more the concept of the rapture of the church? These disciples weren’t looking for a trip to the clouds; they were expecting the Messianic Kingdom! This was the expectation of all the Old Testament prophets. As a matter of fact, even after the death, burial, and resurrection of Christ, this was still foremost in their minds.
Act 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
So, if you come to the Olivet Discourse looking for information about the rapture, you might as well search in the ocean for largemouth bass! Many people are already confused, because they’re looking in the wrong place for church-related eschatology!!!
The signs that Jesus predicts in Matthew 24 are consistent with what the Old Testament prophets predicted. The major “sign” that Jesus mentions is the Abomination of Desolation spoken of by Daniel the prophet (Dan 9:27). Joel and Isaiah all speak of catastrophic events that coincide with the “Day of the Lord.” The point I’m making is that there is no new revelation in the Olivet Discourse. Jesus Christ is pointing them to Old Testament prophecy to answer their inquiry!
Furthermore, it must be stated that the Jews are the people of signs (see I Cor. 1:22). It is not surprising, then, that the disciples would ask Jesus about signs preceding the Kingdom. The rapture, on the other hand, is an imminent event. That means there are no signs preceding it. The Israelites have a long history of signs and wonders that hearken back to their Exodus from Egypt. The judgments and signs of the Tribulation are very similar to what they experienced in their distant past. Notice also the Israel-centric references in the Discourse:
Matt. 24:16 Then let them which be in Judaea flee into the mountains:
The geography here is very specific. What about all the people who don’t live in Judaea?
Matt. 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day:
Why not in the winter or on the sabbath day? Israel has basically two seasons (long/dry summer and cool/wet winter). Rainy weather would pose a challenge to those attempting to flee for safety. I have read also that the wadis in Israel are prone to overflow during these times, causing dangerous flash floods. A person living in Hawaii would have little concern about whether it was summer or winter.
The Bible teaches that the Sabbath was a sign between God and Israel (please read Exo 31:17 and Eze 20:12). Additionally, Christians are under no obligation to keep the Sabbath, so that wouldn’t be a concern (see Rom 14:5-6, Col 2:16-17). Secular Israel, however, still observes the Sabbath and public transportation is paused on those days.
What about the verses that speak of “one being taken, and the other left behind”? Isn’t that talking about the rapture? Doubtless, there have been many songs and sermons that have conveyed that idea, but let’s see what the text actually teaches.
Matt. 24:40 Then shall two be in the field; the one shall be taken, and the other left.
Matt. 24:41 Two women shall be grinding at the mill; the one shall be taken, and the other left.
That sure sounds like the rapture, doesn’t it? Context will help us to sort it all out. Let’s look at the preceding verses:
Matt. 24:37 But as the days of Noah were, so shall also the coming of the Son of man be.
Matt. 24:38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,
Matt. 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
The key to understanding this is to determine the meaning of the word “taken” or “took.” In this example, Noah and his family are the righteous ones, and the remainder were wicked. Who were the ones that were “taken”? It wasn’t Noah and his family; it was the world of unbelievers! Those who are taken are taken for judgment! Luke’s record makes this even more clear:
Luke 17:36 Two men shall be in the field; the one shall be taken, and the other left.
Luke 17:37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.
The KJV translates the birds as “eagles,” but most others translate as “vultures” (birds that feed on carrion). You will see this same imagery in Revelation 19.
Rev. 19:17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
Rev. 19:18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
The Synoptic Gospels (Matthew, Mark, and Luke) are not dealing with the issue of the rapture of the Church. As mentioned in section one of this book, the first reference to the rapture is in John’s Gospel in the Upper Room Discourse.
The Upper Room Discourse takes place after the Olivet Discourse in the Passion Week. This is why it’s so important to rightly divide the Word of Truth. Instinctively, we know this. Most of us haven’t confused God’s commands to Noah as applying to us. We aren’t out looking for gopher wood, so that we can build an ark (Gen. 6:14). We also understand that God’s instructions to Abraham don’t necessarily apply to us. Do we need to leave our country and kin and go to a place that God will later reveal to us (Gen. 12:1)? But in the realm of eschatology, we frequently apply things that are for Israel to the Church. The result is chaos, confusion, and contradictions.
We will explore Paul’s eschatology further in subsequent chapters. But Paul’s teaching on the end times is quite a contrast from the Olivet Discourse. The reason is that they are dealing with two different issues. Jesus Christ is dealing with Israel and the Second Coming (hence, the inquiry about signs from the apostles). Paul gives no signs for the rapture but speaks of it as an imminent event. That’s because he’s addressing the Church, not national Israel!
We looked at this scripture earlier, but just to show the beautiful symmetry of the Old and New Testament, let’s do so one more time.
Zech. 14:4 And in that day His feet will stand on the mount of Olives, which faces Jerusalem on the east. And the mount of Olives shall be split in two, from east to west, making a very large valley; half of the mountain shall move toward the north, and half of it toward the south.
The language of this passage describes a physical coming to the earth in a specific location. At the rapture, the Lord descends only as far as the clouds so that we may rise up to Him in the air (I Thess. 4:17). Isn’t it fitting then that our Lord would give a discourse about the Second Coming on the very place that He will return to Earth bodily?
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