The Olivet Discourse and a response to Dr. Walvoord

John F. Walvoord, a prominent advocate of the pre-tribulation rapture, asserts that the Olivet Discourse in Matthew 24 does not pertain to the rapture of the Church. He claims that the rapture was introduced later in John 14:1-3 and elaborated on in 1 Corinthians 15 and 1 Thessalonians 4, rendering the Olivet Discourse irrelevant to discussions of the rapture. Furthermore, he criticizes post-tribulationists for supposedly ignoring the crucial details of the discourse, suggesting that they misinterpret or gloss over its significance. However, this perspective is not only flawed but also misrepresents the careful and comprehensive interpretation held by those who adhere to a post-tribulation rapture view. The Olivet Discourse is indeed central to understanding Christ’s return, including the rapture, and any attempt to separate these events is an artificial division that does not hold up under scrutiny.

The Rapture and the Olivet Discourse: A Unified Event

Walvoord’s position rests on the assumption that the rapture and the second coming of Christ are separate, unrelated events. However, this distinction is not found in the text but is instead imposed upon it. The Olivet Discourse clearly describes the same event that pre-tribulationists attempt to distance from the rapture: the coming of Christ to gather His elect.

In Matthew 24:30-31, Jesus speaks of the Son of Man coming on the clouds of heaven with power and great glory, followed by the gathering of His elect. This description mirrors the account of the rapture in 1 Thessalonians 4:16-17, where Paul speaks of the Lord descending from heaven with a shout, the voice of the archangel, and the trumpet of God, followed by the gathering of believers to meet Him in the air. The parallels between these passages are too striking to dismiss. They clearly refer to the same event: Christ’s return to gather His people.

2 Thessalonians 2:1-3 further reinforces this understanding by describing the rapture and the coming of Christ as a single, unified event. Paul writes, "Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come." Here, Paul speaks of "the coming of our Lord Jesus Christ" and "our being gathered together to him" as part of the same event. This directly contradicts the notion that the rapture and Christ's return are separate occurrences. The biblical evidence strongly supports the view that these events are one and the same, occurring at the climax of the tribulation.

The suggestion that these are two distinct events is not only unsupported by Scripture but also creates unnecessary confusion. The consistent message throughout the New Testament is that Christ will return once, in power and glory, to gather His people. Attempting to separate the rapture from the second coming dilutes the biblical narrative and introduces a division that Scripture itself does not make.

Misunderstanding Post-Tribulation Interpretation

Walvoord accuses post-tribulationists of ignoring the details of the Olivet Discourse such as Mathew 24:15-22 in a manner similar to amillennialists. This accusation is a misrepresentation. Post-tribulationists do not ignore these details; they interpret them within the context of the entire biblical narrative, recognizing the continuity of Christ’s teachings from the Gospels through the Epistles.

Take, for example, the “abomination of desolation” mentioned in Matthew 24:15-22. Post-tribulationists understand this as a significant event that occurs during the Great Tribulation, before the simultaneous rapture and second coming of Christ. This interpretation is both literal and consistent with the pattern seen throughout Scripture, where God’s people endure trials before being delivered. Far from glossing over these details, post-tribulationists incorporate them into a comprehensive eschatological framework that honors the full view of Scripture.

To suggest that post-tribulationists are ignoring key passages is not just inaccurate—it’s dismissive of a thoughtful and historically grounded interpretation. Those who hold to a post-tribulation rapture view do so because they see a clear and consistent pattern in Scripture, one that aligns with the experiences of the faithful throughout history.

Christ’s Consistent Teaching on His Return

Walvoord’s claim that the rapture was first introduced in John 14:1-3, after the Olivet Discourse, implies a disjointed approach to Christ’s teachings. This notion suggests that Jesus introduced entirely new concepts later in His ministry, which contradicts the coherence and continuity of His message. Christ’s teachings about His return are consistent across the Gospels and Epistles, and the rapture is not an afterthought but an integral part of His overall teaching on the end times.

When Jesus speaks of His coming in the Olivet Discourse, He is addressing the same event that Paul later elaborates on in his epistles. The disciples’ questions in Matthew 24:3—about the timing of events and the signs of Christ’s coming—are answered in a way that encompasses the entire end-time scenario, including the rapture. There is no reason to believe that Christ would speak of His return in fragmented terms, introducing the rapture as a completely separate event at a later time. This approach undermines the unity of Christ’s message and the clarity with which He communicated His return to His followers.

A Consistent Chronology of End-Time Events

Walvoord’s proposed timeline, which begins with a pre-tribulation rapture followed by the rise of a Middle Eastern dictator, is speculative and lacks clear scriptural backing. The post-tribulation view, in contrast, adheres to the biblical chronology more faithfully, seeing the rapture as occurring at the climax of the Great Tribulation when Christ returns to defeat the forces of evil and establish His millennial kingdom.

The Olivet Discourse is not just a summary of Revelation 6-19; it is a detailed prophecy that includes the tribulation, the rapture, and Christ’s return. The events described by Jesus in Matthew 24 align with the timeline presented in Revelation, where the saints endure tribulation and are ultimately delivered when Christ returns. Walvoord’s attempt to separate these events is not only unnecessary but also confusing, leading to a fragmented understanding of Scripture that does not hold up under closer examination.

Part 2: The Olivet Discourse: Addressed to the Church, Not Just the Jews

A common argument made by proponents of the pre-tribulation rapture, including John F. Walvoord, is that the Olivet Discourse in Matthew 24, Mark 13, and Luke 21 is directed primarily at the Jewish people rather than the Church. This interpretation suggests that Jesus’ teachings in these chapters pertain to Israel’s future, particularly during the Great Tribulation, and are not relevant to the Church. However, this view fails to recognize the broader context in which Jesus delivered these teachings and overlooks the fact that His words were meant for His disciples—the foundation of the Church—and, by extension, all believers.

The Disciples as Representatives of the Church

When Jesus delivered the Olivet Discourse, He was speaking directly to His disciples, who would later become the apostles and leaders of the early Church. It is essential to understand that these men were not just representatives of Israel but were also the foundation upon which Christ would build His Church (Matthew 16:18). Their questions about the end of the age, the signs of Christ’s coming, and the events that would precede it were asked not merely out of curiosity about the future of Israel, but with a deep concern for the entire community of believers they would soon be leading.

The disciples were to be the initial recipients of the Great Commission, tasked with spreading the gospel to all nations (Matthew 28:19-20). The teachings in the Olivet Discourse were given to prepare them—and by extension, the entire Church—for the trials and tribulations that would come before Christ’s return. To suggest that these teachings are only relevant to the Jewish people is to ignore the disciples’ unique role as the bridge between the Old Covenant and the New Covenant, which includes both Jews and Gentiles.

Universal Themes Addressed in the Olivet Discourse

The content of the Olivet Discourse itself addresses universal themes that are relevant to all believers, not just to the Jewish people. Jesus speaks of false messiahs, wars, famines, earthquakes, persecution, and the spread of the gospel throughout the entire world (Matthew 24:4-14). These are not events that pertain solely to Israel; they are global in scope and affect the Church as it carries out its mission in a fallen world.

Moreover, Jesus’ warnings to “be on guard” and “stay awake” (Mark 13:33) are instructions to all who would follow Him. The emphasis on perseverance, vigilance, and faithfulness in the face of tribulation is a message directed at the Church as a whole, which would face such challenges throughout history. These teachings are designed to equip the Church to endure until the end, a theme that resonates with the entire New Testament’s emphasis on perseverance and the ultimate victory of the faithful.

The Use of the Term "Elect" in the Olivet Discourse

A key element of the Olivet Discourse that underscores its relevance to the Church is Jesus’ use of the term "elect." In Matthew 24:22, 24, and 31, Jesus refers to the "elect," stating that for their sake, the days of tribulation will be shortened and that they will be gathered by the angels at His return. The term "elect" in the New Testament is consistently used to refer to believers—those who are chosen by God to be part of His redeemed community, both Jew and Gentile.

For instance, in Colossians 3:12, Paul addresses the believers as "God’s chosen ones, holy and beloved," clearly identifying the Church as the elect. Similarly, in 1 Peter 1:1-2, Peter writes to "God’s elect, exiles scattered throughout the provinces," referring to the Christian communities spread across the Roman Empire. These examples, among others, demonstrate that the term "elect" is not exclusive to Israel but applies to the entire body of Christ—the Church.

Therefore, when Jesus speaks of the elect in the Olivet Discourse, He is referring to His followers, the Church, who will experience the tribulations of the end times and who will be gathered to Him at His return. This interpretation aligns with the broader New Testament usage of the term and reinforces the idea that the Olivet Discourse is directed at the Church, not just the Jewish people.

The Church and Israel, part of the Same Branch

An essential aspect of understanding the relationship between the Church and Israel is the teaching in Romans 11, where Paul explains that the Gentiles have been "grafted in" to the olive tree, symbolizing the people of God. This passage is crucial because it highlights that the Church does not replace Israel but rather is added to the same branch. Paul writes in Romans 11:17-18, "But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you."

This metaphor illustrates that the Gentile believers (the Church) are part of the same covenantal relationship with God that was initially established with Israel. The Church shares in the promises and blessings of this covenant, but it does not replace Israel. Instead, the Church is integrated into the same spiritual lineage, joining with believing Jews as part of the one people of God.

In this context, the Olivet Discourse is not just a message for Israel or the Jewish people but for the entire people of God, which includes both Jews and Gentiles who are united in Christ. The warnings, promises, and prophecies in these passages are meant for the whole Church, emphasizing the unity of God’s plan for salvation.

The Context of the Great Tribulation

The argument that the Olivet Discourse pertains only to the Jewish people during the Great Tribulation is based on a narrow reading of the text. While it is true that Jesus speaks of specific events related to Jerusalem and the Jewish people, such as the “abomination of desolation” (Matthew 24:15), these events are part of a broader narrative that includes the entire Church.

Jesus’ reference to the “elect” in Matthew 24:22, 24, and 31 is particularly significant. The term “elect” in the New Testament is consistently used to describe believers, both Jew and Gentile, who are chosen by God. When Jesus speaks of gathering the elect “from the four winds, from one end of heaven to the other” (Matthew 24:31), He is not limiting His words to a specific ethnic group but is referring to all believers who will be gathered at His return.

The Great Tribulation, as described in the Olivet Discourse, is a period of intense suffering that affects the entire world and all who belong to Christ. The Church, which includes both Jews and Gentiles, is called to endure this period with faith and hope, looking forward to the return of Christ.

The Olivet Discourse and the Church’s Mission

Finally, it is important to consider the Olivet Discourse in light of the Church’s mission. Jesus’ words about the gospel being proclaimed to all nations (Matthew 24:14) are a clear reference to the Church’s responsibility to spread the message of salvation throughout the world. This mission is not limited to the Jewish people; it is the calling of the entire Church.

The trials and tribulations described in the Olivet Discourse are part of the Church’s experience as it fulfills this mission. The warnings, encouragements, and promises given by Jesus are intended to strengthen the Church as it faces these challenges. To dismiss the Olivet Discourse as irrelevant to the Church is to ignore the very purpose for which it was given: to prepare all believers for the realities of life in a fallen world and to encourage them to remain faithful until Christ’s return.

Conclusion

Walvoord’s pre-tribulation rapture theory, while popular in certain circles, fails to stand up to the rigorous examination of Scripture. His claim that the Olivet Discourse is irrelevant to the rapture is not just incorrect—it is a misreading of Christ’s teachings that undermines the unity of the biblical narrative. The post-tribulation perspective, rooted in a careful and consistent reading of the Bible, recognizes the Olivet Discourse as central to understanding Christ’s return, including the rapture. Rather than ignoring the details, post-tribulationists honor the full view of Scripture, understanding the rapture as an integral part of the second coming, not a separate event. The pre-tribulation rapture doctrine, while more recent and often appealing in its promise of escape, lacks the historical and biblical foundation that the post-tribulation view provides. The truth of Scripture calls for a return to a more faithful and unified understanding of Christ’s return—one that reflects the consistency and coherence of His teachings and the enduring hope of the Church.

The Olivet Discourse in Matthew 24, Mark 13, and Luke 21 is not a message directed solely at the Jewish people but is a crucial teaching for the entire Church. Jesus’ words were given to His disciples, the future leaders of the Church, and address universal themes that apply to all believers. The challenges of the Great Tribulation, the call to perseverance, and the mission to spread the gospel are all aspects of the Christian life that pertain to the Church as a whole. The use of the term "elect" further emphasizes that these teachings are meant for the Church, as this term consistently refers to God’s chosen people in the New Testament, encompassing all who belong to Christ. Additionally, the Church, as taught in Romans 11, has been grafted into the same spiritual branch as Israel, sharing in the promises and responsibilities of God’s covenant without replacing Israel. The Olivet Discourse is a vital part of Christ’s teaching to His followers, preparing them for the trials ahead and assuring them of His ultimate victory.