What Did Jesus Say About the Rapture?
The topic of the rapture–the sudden gathering of believers to meet Christ in the air–has inspired both fascination and controversy within Christian theology. While the term rapture does not appear in Scripture, the concept is derived from the Latin word rapturo, which translates the Greek harpazo (to seize or snatch away) found in 1 Thessalonians 4:17. Understanding what Jesus said about this event requires careful attention to his words in the Gospels, particularly in Matthew 24, Mark 13, and Luke 17, and their connection with apostolic teaching. The aim of this study is to examine what Jesus revealed about the rapture, how it fits within God’s redemptive timeline, and what believers are called to do in light of it.
The Biblical Foundation of the Rapture
God’s Word consistently points to a future event when believers will be caught up to meet the Lord. Though Jesus never used the term “rapture,” his teachings anticipated it. The clearest apostolic exposition is found in 1 Thessalonians 4:16-17: “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up (harpazo) together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”
This passage affirms that the rapture is a distinct eschatological event involving resurrection, transformation, and reunion. God’s revelation about it aligns with Jesus’ own words during his earthly ministry. The Lord spoke repeatedly of a coming day when one would be taken and another left, when sudden separation would occur, and when readiness would be essential.
Jesus’ Teachings on the Rapture in the Gospels
A reference often associated with the rapture comes from Matthew 24:40-41: “Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left.”
This statement comes within the Olivet Discourse, where Jesus answered his disciples’ questions about “the sign of [his] coming and of the end of the age” (Matthew 24:3). In this context, Jesus describes various end-time events, including deception, persecution, tribulation, and the appearance of false christs. Then, in verse 29-30, he declares: “Immediately after the tribulation of those days… the Son of Man will appear in heaven… and they will see the Son of Man coming on the clouds of heaven with power and great glory.”
Many biblical scholars define the Great Tribulation (v.21) as beginning with the revealing of the abomination of desolation (v.15) and ending with Christ’s second coming (v.30)." In other words, the “Great Tribulation” represents an unprecedented time of distress, as first prophesied in Daniel 12:1: “There shall be a time of trouble, such as never has been since there was a nation till that time.”
Similarly, Jeremiah 30:7 refers to that period as “the time of Jacob’s distress.” Thus, the contrast between Matthew 24:40-41 and the tribulational judgments described earlier suggests that Jesus was revealing not merely judgment but also deliverance.
Scholars differ on whether Matthew 24:40-41 describes the rapture or the removal of the wicked in judgment at the second coming. The interpretative hinge lies in the parallel Jesus draws with “the days of Noah” (Matthew 24:37-39). As in Noah’s day, people were living ordinarily when judgment came suddenly. Yet in Noah’s case, the righteous were “taken” into the ark and preserved, while the wicked “were swept away.” By analogy, those “taken” in Matthew 24 may be those delivered through divine rescue–corresponding to the rapture–while those “left” experience the ensuing judgment. Some argue this interpretation maintains internal coherence with the promise of deliverance Paul later expounds in 1 Thessalonians 1:10: that Jesus “delivers us from the wrath to come.”
The Rapture as a Divine Promise of Deliverance
When exploring what God says about the rapture, Scripture consistently portrays it as a merciful act of deliverance rather than condemnation. In John 14:2-3, Jesus comforted his anxious disciples with a solemn promise: “In my Father’s house are many rooms… I go to prepare a place for you. And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”
Here, the Lord reveals both the purpose and nature of the rapture–he will “take” his followers to be with him. This “taking” echoes the same language used in Matthew 24:40-41 and harmonizes with Paul’s “caught up” in 1 Thessalonians 4:17.
Paul’s later teaching reinforces this continuity, showing that Jesus’ word in John 14 was foundational for the church’s understanding of the rapture. He affirmed that this event would occur in an instant, transforming mortal bodies into glorified ones: “Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (1 Corinthians 15:51-52).
Therefore, God’s revelation about the rapture, from Christ’s promise to Paul’s epistolary expansion, centers on assurance–an encouragement for endurance amid suffering and persecution. When people consider the end times, they’re often fearful of the future. However, the apostle Paul wrote to believers, saying, ‘Encourage one another with these words’ (1 Thessalonians 4:18).
When Jesus Spoke of the Rapture
Jesus discussed the rapture most clearly during his final week before the crucifixion in the Olivet Discourse (Matthew 24-25; Mark 13; Luke 17). Importantly, he framed its teaching in both a prophetic and pastoral way. He emphasized readiness, not speculation. “Therefore, stay awake,” he said, “for you do not know on what day your Lord is coming” (Matthew 24:42).
In Luke 17:34-36, Jesus reiterated: “I tell you, in that night there will be two in one bed. One will be taken and the other left. There will be two women grinding together. One will be taken and the other left.”
The repetition across the synoptic Gospels underscores that this teaching is not metaphorical but eschatological. The “taking” and “leaving” signify a real, divine separation that will occur instantly and unexpectedly.
The Mystery of the Timing
The question of when the rapture will occur–before, during, or after the Great Tribulation–has long divided Christian interpreters. Yet one truth remains unambiguous: Jesus himself declared that the exact timing belongs solely to the Father.
“Concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matthew 24:36).
This statement demonstrates the functional humility of the incarnate Christ, who voluntarily limited the exercise of certain divine prerogatives within his earthly mission (Philippians 2:6-8). He did not deny divine omniscience but emphasized that the Father’s authority determines when redemptive history will culminate.
Furthermore, the Lord warned that speculation about the timing leads to complacency or fear, both of which undermine faithful readiness. The focus of believers should not be on predicting the day but on living in a state of constant preparedness, faithfulness, and endurance.
As Peter echoed: “The day of the Lord will come like a thief, and then the heavens will pass away with a roar” (2 Peter 3:10). The rapture, being part of that eschatological sequence, will be equally sudden, unanticipated, and decisive.
The Rapture and the Great Tribulation
To situate the rapture within end-time chronology, one must compare Jesus’ warnings in Matthew 24 with prophetic passages such as Daniel 12:1 and Revelation 7-19. Jesus foretold a period of unparalleled suffering–“a time of great tribulation, such as has not been from the beginning of the world until now, no, and never will be” (Matthew 24:21).
According to scholars, this Great Tribulation begins with the appearance of the “abomination of desolation” (the antichrist) (Matthew 24:15) and culminates with Christ’s glorious return (Matthew 24:30). Many interpreters, especially those from pretribulationist perspectives, view the rapture as an event preceding that period, sparing the church from divine wrath. They maintain that this reading aligns with 1 Thessalonians 5:9: “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ.”
Others argue for a post-tribulational understanding, asserting that the church will endure persecution but be gathered to Christ at the end of the tribulation. This aligns with a straight reading of Matthew 24, where Christ gathers his believers (the rapture) at his second coming, after the great tribulation and after the final trumpet call. In a nutshell, Jesus returns for his church once, at his second coming.
“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” (Matthew 24:29-31)
While the sequence of events remains debated, Jesus’ emphasis was not on delineating a timeline, but on underscoring faithful vigilance and perseverance to overcome whatever comes our way: “Be ready, for the Son of Man is coming at an hour you do not expect” (Matthew 24:44).
Living in Light of the Blessed Hope
The second coming of Jesus Christ is not intended to promote fear or curiosity but hope and perseverance. The apostles repeatedly called it “the blessed hope” (Titus 2:13), a phrase that captures its intended emotional and spiritual impact. As believers anticipate this event, they are motivated toward holiness and endurance. Paul wrote in 1 John 3:3 that “everyone who thus hopes in him purifies himself as he is pure.”
The Old Testament also affirms this pattern of hope through trust and obedience. The prophet Zephaniah urged, “Seek the Lord, all you humble of the land… seek righteousness; seek humility; perhaps you may be hidden on the day of the anger of the Lord” (Zephaniah 2:3). The same principle echoes through the New Testament–faithful trust in Christ protects and transforms the believer amid uncertainty.
Trials and suffering are inevitable, but they should drive us to persevere, knowing our eternal reward is far greater than any earthly hardship (James 1:2-4). The rapture, therefore, should not be viewed as escapism but consummation–the fulfillment of God’s covenantal promise to redeem his people fully.
Conclusion - What did Jesus Say About the Rapture?
In summary, Jesus’ teaching about the rapture is woven into his broader eschatological message. He spoke of a sudden, divine separation–one taken, one left–and of a coming for his followers to be where he is. He did not reveal the precise time, affirming instead that it rests with the Father. His call was to readiness and perseverance, not calculation and escapism.
God’s revelation about the rapture across the Old and New Testaments underscores the same themes: divine deliverance, suddenness, secrecy, and the imperative of faithful living. The hope of being “caught up… to meet the Lord in the air” (1 Thessalonians 4:17) is a reminder that history is moving toward consummation under God’s sovereign plan.
Jesus’ words still echo through the centuries: “Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect” (Matthew 24:44). The rapture, whether understood in its timing or mystery, remains a profound testimony to God’s faithfulness and the certainty of Christ’s return in power and great glory.