James 5:7-11 Lesson 13

Patience amidst suffering

Verse 7

Be patient

We remember that in James 1:2-4, James told his readers to face their trials with joy because testing strengthens faith by developing perseverance. And it is this perseverance (steadfastness) that James mentions once again in verse ten by swinging back to one of the main themes of the book mentioned at its beginning. Now, he partially concludes the epistle to drive home his point about how these believers were to respond to their suffering. Patience would be required to do what James commanded his brothers and sisters. How critical waiting is in the Christian life! Faith waits on the Lord (Isaiah 40:31, Psalm 27:14)!

It was imperative for James to state this because many of his readers not only needed the encouragement but also struggled with this themselves. So this verse was not only to encourage but to convict. These Jewish Christians needed this command (in the aorist active imperative) to encourage them to handle their trying circumstances as they should and to conduct themselves in a worthy manner, reminding them that their suffering was not pointless. Many of them may have been poor, but the sacrifices they made would produce eternal treasures far greater than anything else. Therefore, they needed to be patient to receive their eternal inheritance. The more faithfully they chose to suffer, the more spiritually wealthy they would become. Instead of trying to escape poverty, persecution, and all the suffering that came with it by attempting to get rich quickly (James 4:13-16) or obtain what they wanted in all the wrong ways (by fighting and quarreling because of envy and selfish ambition, James 4:1-3, James 3:13-16), they needed to walk in active faith (which would produce works, James 2:14-26) by waiting on the Lord and allowing him to direct the course of their lives. Once again, James used reward motivation to spur his readers on to persevere because many had become discouraged and allowed that to lead to sinful behavior.

until the coming of the Lord

The Greek word for “coming” (the coming of the Lord mentioned in our verse) is Parousia, which refers to the coming, arrival, or advent of someone (the Lord Jesus, in this case). The believers James wrote to have long since passed and never witnessed Christ’s return (they are, at present, in the third Heaven, in interim bodies, awaiting the new resurrection bodies they will receive once Christ returns, 1 Thessalonians 4:13-18). But James worded things this way because, even in his day, the tribulation and the second advent could have occurred at any time, so that it was important for him to command them to always be ready (Luke 12:35-38). And the Spirit intended these words for all believers ever since, including us today and those who will be alive to experience the tribulation and witness Christ’s second advent. James was commanding his Jewish recipients to remain faithful to the end. The difficulties we believers face pale in comparison to the eternal life and rewards (represented by the precious fruit of the earth in James’s illustration) that await those who remain faithful (Romans 8:18, 1 Peter 1:3-9). James wanted his audience, and all believers since then, to know that our efforts would be rewarded and that Christ’s return would result in our new resurrection bodies and our eternal rewards. Though we may lack many of the temporary pleasures and “rewards” of this world, we have an everlasting inheritance awaiting us.

The Jews were familiar with and reliant on the early and late rains, which fell at different times of the year. The early rains occurred in November through March, while the late rains usually came in April (Curtis Omo).

Clearing up a false issue regarding the return of Christ

With our verse now explained, it is important for us to ponder the words “be patient” in light of some false teachings that have existed in the body of Christ for many decades. One of these, which we will discuss, is the false doctrine of the pretribulation rapture.

Before proceeding, I would like to note that I was originally going to provide a special, separate treatment for this subject. However, since it is somewhat related to our present verse, I decided to address it here. Additionally, I would like the reader to understand (as I also do when treating other teachings/doctrines I believe to be false) that no personal attacks are meant on those who may hold to these views (some of which I used to hold myself) and that one’s salvation is (obviously) not dependent on whether they get these things right or wrong (we are all saved by faith through grace alone). What I speak here, I speak in love for the benefit of my fellow brothers and sisters in Christ (Ephesians 4:15, Colossians 4:6). Nor am I suggesting that believers break fellowship over such disagreements (unless one is being pressured or negatively influenced to compromise the truth, which would be an extreme case).

The sweet spot in the middle (when approaching particular topics like these) lies between the extremes of saying “I don’t care, because it doesn’t matter as long as we are all unified and loving each other as we should” (asserting the wrong view or nothing at all while downplaying the importance of straightening out the issue) and rigidly adhering to a false position in a self-righteous way that condemns others and makes the matter personal (a person who isn’t loving others as they should simply because they disagree). Zeal without knowledge is not good (Proverbs 19:2). How much worse when that zeal not only produces a lie but also fails to produce the love of Christ in the individual? But the same can be true even for those who get the matter right. It is good to be zealous for the truth, provided that zeal leads one to the truth rather than to a lie (Romans 10:1-2). But even correct knowledge, if not handled lovingly, puffs up with unrestrained arrogance and divides, causing disunity instead of edification (1 Corinthians 8:1-3).

The correct middle-ground approach to produce the most love and unity in the body of Christ involves the believer giving their very best to seek out the truth, understand it, believe it, and apply it (the Christian life is all about faith that believes and applies the truth), all while thinking, speaking, and behaving toward others in a loving, Christlike way (walking in the Spirit to produce the fruits of the Spirit, Galatians 5:16-26). Loving God and others and fellowshipping with them doesn’t mean we downplay the importance of truth (doctrinal, in particular) or compromise it by throwing it out the window just to fit in or get along with people more. This goes for all biblical truth, but especially for broader areas of doctrine, those that, while often considered “secondary matters” not directly related to the gospel, are still extremely important to get right. This is true because all false teaching presents potential threats and causes some level of damage. Therefore, they need to be treated seriously and called out for what they really are. That is the loving attitude we are all to have for our brothers and sisters when we see dangers, such as false teaching, that could potentially put them at risk. It doesn’t mean we treat them as enemies because we disagree or that we become embittered toward them (or that we obnoxiously try to force the truth down their throat). But it also doesn’t mean we allow our resolve to stay zealous for the truth to weaken just for their sake. And, again, it doesn’t mean we break fellowship with said individuals when there is no threat (that should only occur if we have come to realize that the company we are in is actually bad and is truly corrupting us, 1 Corinthians 15:33: a judgment call that the individual in question will have to make for themselves based on what they feel the Spirit is leading them to do).

Time and space do not permit a more thorough and informative examination of Christian love and unity (there is much more to say). Suffice it to say, I have chosen to mention that which I saw as necessary, as it relates to our present subject. I will save a more in-depth explanation of that topic for a separate treatment.

To continue, there are many great, spiritually mature believers who hold to the false doctrine of the pre-tribulation rapture (believing one or two false things doesn’t, by default, necessarily make a person lukewarm or spiritually immature; although I do believe this false teaching has highly contributed to the spiritual immaturity/lukewarmness of many). But although we are all responsible for reading and studying the Scriptures for ourselves and choosing what we personally believe to be true, there is (in this case) only one right answer, and the Lord does expect us to get it right, especially given how dangerous it is to get it wrong. Again, a person’s salvation depends on whether they are a believer and remain one till death. But the false doctrine of the pretribulation rapture can threaten this salvation for those destined to endure the coming tribulation. And this is true for many believers who are complacent (lukewarm; Revelation 3:14-22) and not preparing spiritually as they should because they believe the church will be taken away just before the tribulation commences. This matters greatly because many of our brothers and sisters will enter those times spiritually unprepared, which will contribute to many abandoning the faith and pledging allegiance to the antichrist (Matthew 24:10-13). This is why getting this right is more important than is often supposed: the spiritual apathy that often accompanies such false thinking will contribute in no small measure to the spiritual failure of many. A whole third of the church is prophesied to fall away from the faith (Revelation 12:1-5). Once this truth is accepted, it is unthinkable how a believer could still walk away and say the timing of the tribulation doesn’t matter (regardless of whether those of us alive now will be among those to face those harrowing days; what needs to be stressed is that those who do have to face it will need to be prepared, whether those of us alive now or in future years). Thinking this is just a “not so important” matter we can all disagree on is NOT the acceptable attitude or approach the Lord wants from us, especially since the church should know better regarding this issue. We are all free to disagree, but that doesn’t mean we should when we shouldn’t and that there won’t be consequences for many on the wrong side of this issue (as there most certainly are and will be). And no one should reason to themselves that just because they haven’t allowed this false teaching to dull their relationship with the Lord, it doesn’t mean others haven’t or won’t (we need to be thinking of and caring for the spiritual well-being of all our brothers and sisters in Christ). The false doctrine of the pretribulation rapture has already done plenty of damage: how much more of this damage will we see during the tribulation, when many unprepared believers are going to be in serious trouble when the great flash flood of the tribulation comes storming in!

It is also worth noting that the spiritual complacency this false teaching induces not only renders many believers unprepared for what is to come but also blinds them to why the church will have to endure it in the first place. The tribulation has multiple purposes (some of which we will not examine here for the sake of time and space), and one of them is discipline for the church’s lukewarm attitude (Revelation 3:14-22). Simply putting disagreements aside by disregarding the importance of seeking and putting the truth first, and by coming together in physical fellowship, is not the answer to mending the disunity so prevalent within the body of Christ, because such an approach doesn’t solve the problem on its own. As our Lord said in His message to Laodicea, repentance, stemming from a revived zeal to live the Christian life (which involves uncompromisingly seeking out the truth needed to live it instead of being indifferent), is what needs to occur in the church. If this were to happen, and most believers were to pursue spiritual growth as they should, instead of casually trotting along in this race known as the Christian life by thinking that simply giving a “nod to God” is enough by simply attending church every Sunday, then the goal of Christian love and unity would be more closely met (even though we would never be perfect in this area since we are all sinners living in an imperfect world). By failing to wake up and heed the Lord’s call to become zealous and repent (Revelation 3:14-22), we, the church (the body of Christ) can, in no way, avoid having to face the tribulation as testing discipline.

But a common challenge is that any interpretation could be wrong. Whether this is true or not should not be the focus, as it often discourages the believer from seeking the truth with all their heart, getting it right, and guarding it with confidence. Our pursuit should always be to accept and believe what the Bible teaches, all while searching under the guidance and power of the Spirit (being honest with the text while the allowing Scripture to speak for itself). For, as my pastor-teacher once told me (and to paraphrase somewhat), truth that is not understood and believed doesn’t do anyone any good. And teachers should never teach their doubts or be wishy-washy about the truth when it doesn’t involve going beyond what’s written (non-teachers also need to be firm in what they believe). For all of Scripture was written for our learning (Romans 15:4) and is profitable in so many ways (2 Timothy 3:16). Truth can be known if we genuinely care to have it because it is not for no reason that our Lord told us to in Matthew 7:7-8 to “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened." But because most believers in our present era of the church aren’t all that interested in knocking, it is our Lord who so lovingly knocks on the door to get our attention (when it should be the other way around). The Tribulation will be a wake-up call to repentance and spiritual revival from a sleeping sickness characterized by so much doubt and indifference (one of the primary problems with the present-day church).

Before we examine this topic more in-depth, the reader may be wondering why I’m bringing it up. Technically, I didn’t need to mention all of this to explain our verse in its context. But the subject we are on now is related and especially applicable to the times we live in (where we are on the “eschatological clock,” so to speak). James told us to be patient for the Lord’s return, and for many soon, that will entail enduring the trial of all trials, which will require exceptional faith. But it will be more difficult for believers alive now to be prepared for those days and patiently endure them if they don’t believe they will ever face them. These words have always been critical for all believers. But how much more crucial they will be for those called upon to endure the most horrible time in human history, characterized by apostasy, betrayal, deceptive false teaching, false miracles, false signs, false promises, etc. I do believe, even as I write these words, that we are very close to that dark period, and because I have taken this into account, I have sought to explain something that is far more relevant to the church now than it was many years ago. This is a sound warning and exhortation appropriate to the times. That is the reason I have chosen to cover this.

The Lord returns after the tribulation, which believers alive at that time will have to endure. There is no rapture of the church before that difficult period.

The title above says it all, and we will base our examination on Matthew 24:1-33. Please note that this is only a survey, not a detailed, in-depth examination of the passage, because such an approach isn’t necessary to see the truth being presented (time and space are other considerations). So there will be a lot of other information in our passage, but it is beside the point (the point is to debunk the false teaching of the pre-tribulation rapture), and I will not explain it for the sake of emphasis (we will not examine every verse individually).

Matthew 24:1-2

The verses above describe the events that set the following discourse (known as “the Olivet discourse”) into motion. The disciples highlighted the size and beauty of the temple, to which Jesus replies that all of it would be destroyed; a prophetic reference to the destruction of Jerusalem by the Romans in 70 A.D and Jerusalem’s ruin at the end of the tribulation.

Matthew 24:3-8

The disciples wanted to know when the temple would be destroyed (an event that took place in 70 A.D., but still in the future from their standpoint) and what the sign of Jesus’s coming would be (a time when Jerusalem would also be in ruins). This means that our passage concerns both events, not just the destruction of Jerusalem (there is a dual applicability here). What we are dealing with here is the destruction of Jerusalem in 70 A.D., its destruction at the end of the tribulation (Revelation 16:19), and our Lord’s return at the end of the tribulation proper.

Jesus explained the way He did because His disciples asked Him about both events, which shared some similarities. So some of these verses have a prophetic dual application. There were undoubtedly some deceivers in the early days of the church that the apostles had to contend with. There have also been many wars (and rumors of wars), famines, and earthquakes (particularly during the destruction of Jerusalem in 70 A.D.) since those times, up to the present. But all these things will be most apparent during the tribulation when false Messiahs will arise to lead many people astray.

Daniel 11 describes the war between the king of the north (the Antichrist) and the king of the south (the Mahdi leader of the Islamic southern alliance) in the tribulation’s first half, which helps to explain the wars and rumors of wars and the various nations rising against one another (we will not examine the potential candidates for those nations here). One needs only to read through the book of Revelation to see that all the things mentioned in these verses will occur as never before during the tribulation.

Verse six then mentions that “the end is not yet” (the second advent). This was certainly true in the apostle’s time, but it will also be the case during the tribulation. At this point, Jesus has not yet described the other tribulation events necessary to occur before His return. He describes these in the next few verses. Why? Because verses three to eight describe the tribulation’s first half (the first three and a half years), known as “the beginning of the birth pains.” This is a strike against the mid-tribulation view that holds the church being resurrected halfway through the Tribulation (its midpoint at three and a half years). Nowhere in this entire passage does Jesus describe a “rapturing away” of the church prior to the beginning of the tribulation’s first or second halves. Therefore, the burden of proof lies on those who hold these false views. And we need to remember that Jesus spoke these words to His disciples, who were still alive and breathing during this time. They, too, like all believers today, were anticipating the second advent. If the church were to be raptured before the tribulation, why did Jesus’s disciples not ask about that, and why is there no mention of anything of the sort in our passage? The answer is simply because these views are not biblical; there is not a single verse in all of Scripture that supports this false teaching.

Matthew 24:9-14

Verse nine describes the harsh treatment many of Jesus’s disciples would later face in their ministries before the destruction of Jerusalem in 70 A.D. (we recall the martyrdoms of Peter and James, among the apostles, as two examples). Jesus would reference this for Peter later on, after His resurrection in John 21:18-19, when He would say, “Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” 19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, “Follow me!” And there have been many martyrs for Christ ever since Jesus spoke these words. But this explanation addresses two questions: the destruction of Jerusalem and our Lord’s return. This is how some faithful believers would be treated during the Roman invasion of Jerusalem, and this is how it will also be during the dark days of the tribulation, particularly its second half (THE great tribulation), which includes the great persecution of all believers worldwide. It is during this time (the second half of the tribulation) that many believers will be imprisoned and put to death. Revelation 13:1-10 describes this.

We can observe a few things from our passage above. We notice how the beast is granted the right to wage war against God’s holy people (referring to the great persecution to begin right after the commencement of the Tribulation’s second half and concluding at the end of those three and a half years) and exercise his authority for 42 months (the final three and a half years of the tribulation’s second half). We’ve already seen that the end has not yet come. That is not described until verse fourteen, after all the events from verses nine onward have taken place. What are these events? Firstly, believers must be present for there to be a persecution. So if the church has been raptured midway, where are all these persecuted believers coming from?

Verse thirteen in Matthew then says that the one who endures to the end will be saved. This refers to the believer holding fast to their faith until either physical death before Christ’s return (from martyrdom) or until witnessing Christ’s return while still physically alive on earth (those who physically survive the entire seven-year tribulation until the resurrection without falling away). The believer must hold fast to their faith, and that requires patient endurance, which Revelation 13:10 exhorts when it says, “If anyone is to go into captivity, into captivity they will go. If anyone is to be killed with the sword, with the sword they will be killed.” This calls for patient endurance and faithfulness on the part of God’s people. So although this verse is a reference to the tribulation’s second half, the need for endurance applies to the first three and a half years as well, when the great apostasy is set to begin.

The alternative to endurance is apostasy, which, as verse ten describes, refers to the great apostasy that will have claimed a whole third of the church by the tribulation’s end (Revelation 12:4). On that note, it is necessary to mention 2 Thessalonians 2:1-4.

Paul was writing to the Thessalonians, who feared they had somehow missed Christ’s return (some had proclaimed that Christ had already come). Therefore, Paul needed to address the situation by assuring them that it had not taken place and that there would be clear, unmistakable signs. The disciples had asked about the sign of the second advent (to which our Lord gave many). The “coming of our Lord Jesus and our being gathered together to him” refers to the same coming, or return, as in Matthew 24 and 1 Thessalonians 4:13-18. Nowhere does Scripture hint at three comings or some rapturing of the church (partial return, if you will) before the second advent.

It was not without reason that Paul warned his readers not to be deceived by the false teaching that Christ had come. A similar (though somewhat different) parallel to this in our modern day is the pre-tribulation rapture (about which many have been deceived). Paul gave the Thessalonians (and the entire church, both then and since) two precursors to the second advent. The great rebellion (apostasy, the Greek word meaning to forsake, fall away, stand away from, defection) and the revealing of antichrist. The great apostasy refers to the mass falling away from the faith of many believers and begins in the first half of the tribulation, only to reach its peak (zenith) in the second half (no one can fall away from a faith they never had). Basically, it will span the entire tribulation, with some of the greatest defections occurring in the second half, during the great persecution, under pressure to compromise because of the increase of lawlessness (Matthew 24:12). So, although apostasy has not been an uncommon phenomenon throughout human history, the tribulation will see the greatest number of believers defecting from the faith in such a short amount of time.

The second precursor Paul gives is the revealing and rulership of the Antichrist, which also covers the entire second half of the tribulation. Some take these words to mean the Lord will “rapture” the church right after the antichrist is revealed (hence, a supposed argument for the mid-tribulation position), not after the entire second half of the tribulation itself. But this was just Paul’s way of referring not only to the revealing, but also to the actions and rulership of the beast afterward. And we must remember that the great apostasy spans the entire tribulation, even though it begins in the first half. Plus, how could a great persecution occur with no believers on the scene to persecute if they are all taken away?

Verse fourteen of Matthew 24 says, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come." Revelation 14:6-7 describes this worldwide proclamation of the gospel to all nations.

The context surrounding these two verses is critical. In Revelation 14:1-5, we see that the 144,000 Jewish evangelists have already been martyred because of their faith and testimony to the world. Their target audience will be their fellow Jews scattered throughout the four corners of the earth (Revelation 7), directed under the ministries of Moses and Elijah (the two witnesses). And yes, we are meant to see a parallel between this and Christ’s ministry on earth to the lost sheep of Israel (Matthew 15:21-28), as well as the twelve and the 72 (Matthew 10 and Luke 10:1-20). We recall that when Christ came in His first advent, His ministry was primarily directed toward Israel (as will be the case with the 144,000). Of course, that doesn’t mean that some Gentiles won’t be ministered to, but the primary target audience of these Jewish evangelists from all 12 tribes (except for Dan) will be Jews scattered around the world.

However, once the ministry of the 144,000 ends at the Tribulation’s midpoint, the gospel message will be proclaimed worldwide to all people, both Jews and Gentiles, through the agency of multiple Angels (as Luginbill notes) and some believers (both Jews and Gentiles). This is also what we saw with the ministry of Paul and some of the other Apostles, who spread the good news outside Israel to the Gentiles after Christ’s first advent and Pentecost. Just as the ministry of the 144,000 to the scattered Jewish people covered the entire first half of the tribulation (we see Moses and Elijah killed right before the end of the Tribulation’s first half, Revelation 11:1-14), so this proclamation of the gospel will last the entire duration of the final three and a half years of the Tribulation (its second half), all the way to Christ’s return (second advent or coming). That is why Matthew 24:14 tells us the end will not come until this has been done. This also explains why Revelation 14:7 states that the hour of God’s judgment had come, because the proclamation of the gospel to all peoples continues right down to the second advent.

With that said, since the end (Christ’s return) is said not to come until after this worldwide proclamation of the gospel, how can it be that the church will be raptured before the tribulation or at its midpoint?

Matthew 24:15-28

Matthew 24:9-14 describes the second half of the Tribulation, with Jesus returning to the beginning of that period in verse 15 to explain the signs that would accompany it. We don’t see “the end” (Christ’s return) described until verse 27 and onward. Verse fifteen is a reference to Daniel 9:27 and Daniel 11:31, which describe the Antichrist making a peace pact with Israel at the beginning of the tribulation (the 70th week), but then breaking it halfway through (three and a half years in). Time and space do not permit further examination and explanation of those subjects in this lesson (see here and here for more information on Ichthys).

We see a very similar description of the exact same events in the passage above as in 2 Thessalonians 2:3-4. The passage below also describes the Antichrist as one who exalts himself above every so-called god. This describes his rule of terror for the remainder of the second half of the tribulation, with verse thirty-three in Daniel 11 describing the great persecution that extends to the Tribulation’s end. For, as verse 35 states, this is to refine, purify, and cleanse the church (all believers, both Jews and Gentiles, alive at that time) until the end time (Christ’s return at the end of the seven years), for it is still to come at its appointed time (which is when those terrible days will be cut short for the sake of the elect, granting them relief from persecution, and preventing a complete, physical annihilation of all believers alive on earth at that time so that the Messiah will have a remnant to return to, Matthew 24:22)! Simply put, there is no place for a pre- or mid-tribulation rapture in any of these verses.

Matthew 24:16-20 describes the evacuation of many Jewish believers from Jerusalem and Judea, who had gathered there from all over the world in response to the ministry of the 144,000 Jewish evangelists under the oversight of Moses and Elijah (the two witnesses). Once the beast returns from fully subduing the forces of the southern alliance (led by the king of the south, the Mahdi leader of the likely Islamic state; the subdued three horns or kingdoms, Daniel 7:1-8), he will break his peace pact with Israel and kill Moses and Elijah, end the temple rites, set up the abomination that causes spiritual desolation, and take his seat in the temple by proclaiming himself to be the “messiah.” Since all those who oppose this (the Jewish believers present in the land at that time) will be under threat of persecution and death for failing to comply, our Lord will command them to flee Israel (Jerusalem, in particular) into the mountains right before the great persecution of the tribulation’s second half (known as the great tribulation because of how horrible it will be) begins (Matthew 24:21). Just as the Lord led the children of Israel out of Egypt, so He shall do the same for these Jewish believers by leading them to a sanctuary in the wilderness under divine protection where they will spend the final three and a half years of the tribulation in safety.

If the mid-tribulation view were correct, then these Jewish believers (converts under the 144,000 Jewish evangelists and the two witnesses in the Tribulation’s first half) would not be present and led into the wilderness (they are seen fleeing, not being raptured!). We don’t see them being resurrected and taken to the third heaven to be with the Lord. Revelation 12 gives a great deal of insight into this period when the newly converted Jews gathered in Judea will flee it at the tribulation’s midpoint, when the beast comes to take it over. Notice at the end of verse seventeen how the beast is said to go to make war with the rest of her (the woman Israel) seed (all believers in Jesus Christ, all over the world, both Jew and Gentile). It is at this point that the great persecution breaks out. How could the beast persecute all these other believers so soon if they had already been removed from the earth?

Matthew 24:27-28 then confirms the signs that will accompany our Lord’s return (as opposed to all the false signs, wonders, and miracles performed by the beast, the false prophet, and all other charlatans, Matthew 24:23-26). The lord’s return will be dramatic and obvious. Verse 28 then reads, “Wherever the corpse is (our Lord’s presence upon His return), there the vultures (resurrected believers) will gather.” This refers to believers rising in resurrection upon Christ’s return to meet Him in the air (the “rapture” described in 1 Thessalonians 4:16-17). Verses 29 and 30 tell us when this will occur.

Matthew 24:29-31

There could be no clearer proof that Christ’s return will come after the tribulation than these verses above (“immediately after the tribulation of those days”). This coming or return is the exact same one referenced in 1 Thessalonians 4:16-17, the so-called “rapture passage” often used as proof that the church will be removed through resurrection just prior to the tribulation’s commencement. But the question is, where does the text say that? Where does Matthew 24 say the church will be removed just prior to the tribulation? Where in the Bible does it say that? Scripture nowhere mentions three comings or appearances of Christ to earth.

The passage above tells us exactly what will happen when Christ comes back, without stating anywhere that this refers to the removal of the church just before the tribulation (that is forcing something into the context that isn’t present). These words are in response to some of the Thessalonians who believed that their departed brothers and sisters were gone forever, without hope of eternal life. But Paul assures them that they will be resurrected when Christ returns, along with all those believers who will be physically alive at that time.

Now, some may see this passage as referring to the rapture of the church before the tribulation, while 2 Thessalonians 2:3-4 would refer to Christ’s second advent at the end of the tribulation, coming to defeat the antichrist and resurrect all believers who were saved after the tribulation began. But again, nowhere does Scripture even hint at a third coming. Jesus most certainly didn’t when He testified before Caiaphas and the other Jewish religious leaders. If there were going to be a rapturing of the church prior to the tribulation, why did Jesus not mention it here or anywhere else, for that matter? Were they to expect three visitations or signs?

When Christ returns, He will appear in the sky with His elect Angels (the “clouds” of heaven) and resurrected believers meeting Him in the air (all believers since Adam who have ever lived up to that point), who will enter into battle with Him after He touches down on earth (the Mount of Olives just east of Jerusalem) to slaughter the armies of the antichrist in an event known as the Battle of Armageddon.

1 Thessalonians 4:16-17 and 2 Thessalonians 2:3-4 both describe the same coming of Christ (not two separate events). In the context of the first passage, Paul wanted to assure his readers of the hope of eternal life that all departed believers have. No, the deceased did not have to be physically alive to experience the resurrection (it will still come, and they will participate in it). Nobody would miss out on it, and no, it hadn’t occurred yet. This was the primary concern for these believers in both passages, and it arose again; hence, Paul had to address it in 2 Thessalonians. The same return of Christ is referred to in both passages. 2 Thessalonians 2:8 is very clear on this when it says, “And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.” The beast is not destroyed until the Battle of Armageddon, which occurs at the end of the tribulation (Revelation 19:11-21). 2 Thessalonians 2:8 addresses the antichrist’s revelation, rulership, and destruction, which covers the entire second half of the tribulation.

One argument for the false teaching being called out in this study is found in Revelation 3:7-13, where Jesus says to that era of the church, “Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth.” Proponents of the pre-trib view see this as God sparing the church from entering the tribulation. But it needs to be understood that the church era of Philadelphia (which included the time of the Protestant Reformation) is long past. We do not presently live in that era, but are in Laodicea (Revelation 3:14-22), the lukewarm era of the church, for whom our Lord told us that He would vomit us out of His mouth because we are lukewarm (which means we will not be spared from enduring the entire tribulation as a form of testing and discipline, hence, verse 19 reads, “Those whom I love I rebuke and discipline. So be earnest and repent). See these two links for more information on Laodicea and the seven churches.

The passage below is also another common “proof text” for the church’s removal before the tribulation. However, the context indicates that verse nine isn’t referring to the church being spared from that dark hour, but the believer’s appointment to eternal life and rescue from eternal death (salvation that produces eternal life is the opposite of eternal death). Paul writes that these believers were positionally saved because they were children of light. Therefore, Christ’s return (if it were to come in their day) would not result in their eternal destruction because they were ready and alert. Being ready, in this context, as opposed to being surprised, is being found with saving faith (being a believer, Luke 18:8) at the advent of Christ. The believer (those who are physically alive when Christ returns) is not among those who will be physically destroyed and eternally condemned because they believe in Jesus (John 3:18). God has appointed the believer to eternal life because they have believed in His Son. So why would God destroy His own at His return when His Word promises salvation to those who believe? The believer has saving faith, so that if Christ were to return in their time, they would not be surprised (as those without saving faith would be). That is why verse nine reads, “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ.” So whether the believer is physically dead or alive on that day, they will be resurrected to spend eternity with the Lord. Verse nine clearly speaks of eternal wrath, NOT the tribulation period.

However, the passage above assumes that the believer remains one till death because only believers are saved; unbelievers are not. Matthew 24:10 tells us that many will fall away, and the parable of the wise and foolish virgins in Matthew 25:1-13 further confirms this.

It needs to be understood that the Tribulation will not be an attack on the church, but a wake-up call in the form of testing and loving discipline. The discipline will consist of having to be alive during that horrible time and experience all of the indirect effects of the judgments and hardships to come during that period. However, God will not punish believers by inflicting all the terrible judgments (consisting of both warning and punishment; the trumpet and bowl judgments) described in Revelation. It’s true, many believers will be destined to face the wrath of the antichrist in an event known as the great persecution (a subject already covered above), but as Matthew 24:13 tells us, those who endure (as opposed to those who fall away) to the end will be saved (spared from the eternal wrath described in 1 Thessalonians 5:9).

Beginning of excerpt

So, to those wondering why the Lord would allow His children to go through the tribulation period, keep the following facts in mind:

1. God will not punish us for unbelief. Instead, the Lord will discipline the church for being lukewarm, without unleashing His judgments upon them directly (Revelation 3:19).

2. The Lord will protect and spare all believers from all the direct effects of the terrible and horrific judgments He will pour out upon the unbelieving inhabitants of the world at that time (the judgments and plagues mentioned therein will only be directed toward unbelievers, as Revelation 16, particularly verse 2, shows). The Lord protected the Israelites during the plagues of Egypt, and the ten plagues are analogous to the judgments to be unleashed during the Tribulation (both the trumpets and the bowls).

3. However, the above does not mean we won’t suffer (Acts 4:22). All the judgments God will unleash on the world at that time will still have indirect effects on His church (even if we are spared the direct effects). Plus, the antichrist will persecute all believers alive during the tribulation’s second half. Just as the Lord didn’t spare Israel the difficult trials He allowed them to face in the wilderness, so too the Church can expect to endure many difficulties. But what the Lord allows us to go through, He does so for His glory and our eternal benefit. There are great rewards for those who bear up under the crucibles of this life.

4. All those who endure to the end by holding fast to their faith will receive eternal life. Taking the mark of the beast is a choice any person can make, and it guarantees complete separation from God in the lake of fire for all eternity (Revelation 14:9-12). But resisting the devil’s attacks by trusting in the Lord and continuing to allow Him to lead us forward, even if we must face martyrdom, will guarantee eternal life.

It is typical for believers to want the easy way out in life, desiring to avoid hardships. But we must remember that this world is under the control of the evil one. The apostles knew very well that they had to endure various trials and tribulations to enter the kingdom of heaven, a path that would entail much suffering. Jesus told us that “Whoever does not pick up His cross and follow me cannot be my disciple.” Testing is what grows our faith and indicates how committed we are to the Lord. That is why God will allow the church to go through the tribulation, because it is lukewarm.

Revelation 3:14-22 then indicates that because of the attitude of those currently living, the Lord will discipline them, and this is to see who is fit to enter the kingdom of God. As we have already mentioned, this is analogous to Israel’s testing to see who could enter the promised land and who could not. That’s what tests are for: to strengthen faith and measure its quality. Bad faith crumbles under pressure, while true saving faith rises to the challenge and overcomes.

Scripture clearly shows us that trials and tribulations are all part of the Christian experience. Many within the church continue to make the same mistake that Israel made during the Exodus. They falsely believed that deliverance to the promised land would be a cakewalk and that God would just give them everything on a silver platter (just as later Israel thought their Messiah would liberate them from the Romans when, instead, He came to die for their sins). That is the error of misplaced wishful thinking. We can never afford to put our desires before the truth. The truth lies in Jesus Christ, who has revealed Himself to the world through His Word, and it is those among the church who fail to take advantage of it who suffer the most. That is where Laodicea falls short.

We do not know what tomorrow will bring. We will suffer in this life, and the Lord will test us. Even the Bible’s greatest believers, such as Abraham, Isaac, Jacob, Moses, David, and Solomon, were tested, and often very severely. Job is another prime example of endurance through suffering, possibly the best after our Lord Jesus. And time does not allow us to list even more great heroes of the faith we have mentioned in Scripture.

Speaking of our dear Savior Himself, many of the Jews during His time on earth expected Him to come riding on a warhorse to liberate them from the power of the Roman Empire. But such was not the case, for Christ came to serve and not to be served (Mark 10:45, etc.).

And this is why the false doctrine of the pre-tribulation rapture is so dangerous. It is not only unbiblical but also sets false expectations that will never come to pass. And it is this false teaching that will no doubt contribute to the spiritual failure of so many once those days arrive. Putting one’s hope in an adopted belief instead of trusting in the actual truth is bound to cause many problems. False hopes will lead to quite a shock when they do not come to pass, and such is the case with the pre-tribulation rapture doctrine. And so many will become discouraged and disheartened to learn that they were wrong because they put far too much stock and trust into an unbiblical teaching. We put our faith and trust in God and His plan for our lives, not our plans and expectations.

There will undoubtedly be times when God delivers us FROM something by sparing us the need to go through it. But if the Lord did this all the time, our faith would never have a chance to grow beyond a basic level. So, on the contrary, it is often the case that the Lord will deliver us THROUGH a trial, not FROM it.

For example, when the Egyptians pinned them by the sea, the Hebrews became afraid. The Lord could have quickly snapped His fingers or spoken a word and sent them to the other side of the water. But He chose to part it and lead the nation THROUGH it to test their faith. The same thing happened with the various tests the people faced in the desert, all having the same purpose.

Sadly, it is far too common to hear people doubt that the church will endure such a terrible time as the tribulation because they know God is punishing the world for its unrighteousness. But it is not believers who will be God’s targets, but only unbelievers who have rejected Him (including once-believing apostates).

There is no point in suffering for something that we will only throw away later. Even though spiritual advancement is not easy, our Lord has provided everything we need to get the job done. He has provided us with His Word and everything else we need to grow spiritually, including the gift of the Holy Spirit, who empowers us to live righteously. In Christ, we have an advocate and a sacrifice for our sins who covered all our iniquities. Even during challenging times, our Lord will not fail to comfort us. He offers us His help, His love, His compassion, and the most remarkable thing of all, eternal life empowered by the gift of His only Son, Jesus Christ. For in eternity, there will be no sin, death, suffering, or imperfections. Only eternal bliss and tranquility that will never end. God will never fail us, for faithfulness is a significant part of His character. He has promised us relief from these imperfect bodies by giving us what He has promised-perfect everlasting bodies that will never see death, experience pain and suffering, and are no longer capable of committing any sin. Our Savior will lead us to the promised land of eternity if we would but continue to trust in Him, showing faithfulness until the very end. What is a little suffering on this earth compared to eternity? We must all always be patient until Christ’s return. But how especially true this will be for those destined to endure the tribulation!

End of excerpt

As for the rest of the Olivet discourse, we need not say much about it other than to point out that Jesus told His disciples and the others listening to Him to stay awake (Matthew 24:42-44) and to be ready. The text then continues with Jesus telling a few parables about the need to be ready for His return, beginning in Matthew 24:45-51 and continuing through verse 30 in chapter 25. The Olivet discourse then concludes with the final judgment of believers and all unbelievers of all time, culminating in the parable of the judgment of the sheep and the goats.

Matthew 24:29-30 already told us that the Lord’s return would occur immediately after the tribulation of those days. Again, nowhere does the context state that Christ will return for a brief, temporary time to remove the church before those seven years, so that the burden of proof is on those who claim such. The Master’s return represents Christ’s coming back for His second and final time, and this will not happen until the tribulation’s end. For this reason, Jesus warned His disciples and those listening to Him to be ready and stay awake, because the tribulation will be so difficult to bear (these words were for all believers, at all times, to encourage spiritual alertness and faithfulness).

Verses 8 and 9

James wanted his Jewish readers to be patient for the Lord’s return (the aorist active imperative “be patient”), just as the good farmer waits for the fruit of his labor. Verse eight indicates this by saying “You also” or, as other English translations have it, “You too.” Just as the early and late rains bring relief to the crops, so the Son of Man will do for all suffering believers at His second coming.

And by the Lord’s return, this includes the resurrection, when the believer will receive their eternal resurrection body (something that deceased believers presently lack, even though they are alive with the Lord in interim (temporary) bodies in the third heaven). Time and space do not permit an examination debunking the unbiblical teaching of “soul sleep” (we will examine that as a small topical study at another time). The point of verse eight is that we must continue to pursue spiritual growth, progress, and production to the maximum. Being patient doesn’t mean we sit idly by (Philippians 2:12-16). Although the farmer waits, he continues working by tending his fields and crops. For the believer, continuous spiritual growth is the only way to be confident of staying true to the faith.

The word for “establish” (“Establish your hearts”) is στηρίζω (stērizō) and means to establish, confirm, or support. To do this, the believer must see their trials and suffering for what they are. One way is to be joyful about one’s trials, knowing the good effects testing produces (James 1:2-4) and the eternal rewards that await those who bear up under them (James 1:12). By supporting our hearts with these present and future realities (confirming them with the truths Scripture provides), we set ourselves up to stay on course and finish the race. That is why maximum spiritual growth, progress, and production, accomplished by seeking out the truth, understanding it, believing it, and applying it, is so critical. We cannot establish our hearts without the correct outlook on life and the spiritual growth needed to maintain it. And this includes remembering just how short our lives are, so as to live in holy reverence to God. When we consider the brief, temporary nature of our lives, we remember just how short human history appears from the divine viewpoint. And it is this knowledge of the nearness of Christ’s return that should inspire us to give our best, because we have only one short shot at this life, with no retries.

Verse 9 then begins with the words “Do not grumble against one another, brothers.” The idea is to complain about someone else (or multiple individuals), as was the case with the rich and poor believers (though this was probably a general problem). This does not mean that the cries of the poor harvesters mentioned in James 5:4 (which God paid attention to) would fall into this category, or that expressing a complaint when exploited or standing up for one’s rights (in the workforce or anywhere in general) when appropriate is wrong. But this would refer more to a bad, sinful pattern (although anyone can err with a single complaint) because of how it was done. As Curtis Omo notes (see below under references), complaining naturally entails judging. Are the motives pure? Is the complaint being made from a pure heart? Is it according to the facts? If “no” is the answer to these questions, then the complaint(s) would fall under the category of judging unrighteously (John 7:24; Matthew 7:1-5).

Making a factual complaint in good faith, from a pure heart, when something needs to be said, is one thing. But complaining about others when you aren’t even sure you have the facts straight leads to poor judgment and inevitably results in more complaining. Next thing, the individual has an attitude. This was a problem for many of our Jewish believers (especially the poor but also the rich), who seemed to dwell more on their problems than on the solutions to handling them. Since many of them felt they had been wronged (many had been), they felt justified in complaining either to themselves, their wrongdoers, others, or all three. Staying fixated on one’s displeasure with others is not the attitude of forgiving from one’s heart (we are to forgive others from our hearts, even if they don’t ask for it) and tends to lead to even more sinful behavior as bitterness takes root. Instead of surrendering their problems to the Lord and leaving them in His hands (we are all guilty of this sin to varying degrees), these people bury them deep within themselves. “I’ve been wronged by my rich boss, so I’m just going to complain about him all the time!” This is a pattern rooted in a bad approach that, if left unchecked, trains a person to hate their fellow man (it is a terrible, vicious cycle). Basically, people like this have a hard time letting go and inevitably become judges unto themselves, because their sour disposition clouds their judgment (they should know better than to do it). Complaining can be addictive, and once a person establishes it as a practice in their lives, it can be very difficult (though far from impossible) to stop.

Grumbling in the sinful way described above will not produce spiritual growth or eternal rewards for the believer, but will instead lead to less growth, less spiritual fruit, and, therefore, fewer rewards. And those believers (James again calls them brothers) who engage in this behavior will have to give an account for it at the Bema seat when Christ evaluates His bride, the church, an event not far off from the divine point of view, 2 Peter 3:8 (or even from the human perspective when compared to eternity). The return of Christ was, and especially is now, very close. For this and other reasons, our Jewish believers had more reason to patiently endure what God allowed them to face. They weren’t far from the finish line and would be richly rewarded for their sharing in the sufferings of Christ if they would but conduct themselves accordingly for the remainder of their lives.

Verses 10 and 11

With these words, James returns to the theme of allowing perseverance (steadfastness) to have its full effect (to finish its work; James 1:3-4) and provides some role-model examples of what that looks like. The results of steadfastness are the growth and strengthening of one’s faith, which entails great spiritual blessings and rewards the believer accrues by patient endurance (James 1:12 is one example). And patience is especially needed when the suffering is intense (trials that come in various forms all have diverse levels of difficulty and last for different lengths of time). Our believers were suffering, and the word for suffering is Kakopatheia (κακοπάθεια), which primarily refers to distress, hardship, and affliction (both physical, mental, and emotional). Persecution from the rich was one form of suffering for many of these Jewish believers. They were slandered, dragged into court (James 2:6-7), falsely accused, underpaid (or not paid at all; James 5:4), and under pressure from society at large because of their faith. Despite all this, and because of the great need and urgency to inform his readers of the need to keep the right perspective and attitude, James opened this very letter, after his greeting in verse two, with the command to be joyful about such things, because they give faith the opportunity to grow and strengthen. Such experiences are a necessary part of the Christian life and indispensable for spiritual growth. Therefore, how could any believer not be happy about that? Would we rather grow spiritually or not? No, the experiences may not be enjoyable or pleasurable (we don’t have to like them), but we cannot allow them to dampen our faith and the hope it brings (including the joy that comes with it). We mustn’t focus on the problems themselves or dwell on how difficult they are. Instead of despairing and being overcome with misery, we are to set our minds on things above by focusing on the spiritual realities of the present and future.

Perhaps we are enduring difficult trials at our jobs, with family, or in other areas of life. But the type, duration, time, location, etc. don’t change the truths just stated one bit. There is every reason to be joyful, and nothing lasts forever. Only the spiritually immature would shy away from such trials/tests/tribulations or seldom face them because of a lack of spiritual growth. A truly growing faith will be complemented in this way and further refined, making it stronger. Testing (from both God, designed for our very good, and the Devil, designed for our spiritual ruin) is a complement to the spiritual growth we have achieved. Trials are opportunities that allow the believer to transition from basic training to more advanced training. But it would be rare for the lukewarm (those making very little progress in the Christian life) to ever undergo such strenuous tests because 1) they haven’t attained a level of maturity worthy of compliment and ready for further refinement, and 2) the Devil does not see these individuals as nearly as much of a threat because they aren’t trying to make that much of difference for the Lord and His church because of a lack of spiritual enthusiasm.

Granted, many of our Jewish believers weren’t handling their tests too well and needed a boost in the form of this letter (even though they had prior spiritual growth under their belts). But even if one struggles or fails a few times or many times, the mature, growing believer keeps getting back up and charging forward. That attitude of refusing to give up despite one’s failures is a mark of spiritual maturity. Yes, more frequent and dramatic failures are a sign that major improvement is needed (we want to mitigate those as much as we can, even though we will never reach perfection this side of eternity). But with continued effort through the Holy Spirit and determination, following through with the right attitude and perspective will guarantee victory and greater consistency, regardless of how long and difficult it may be to become more “proficient” than one once was. Setbacks will happen, and trials will put us under pressure. But these are good things, so that when we experience them, they produce good. And if these trials include persecution (as was the case for many of the recipients of this letter), we again need to remember that justice would be served. A particularly relevant example of this principle was the fate of the rich oppressors mentioned in our book (James 5:1-6).

With all this in mind, James reminds his reading audience of the prophets (Israelites like themselves) well known from Old Testament times who endured far worse than they did. In a similar way, 1 Peter 5:9 offers encouragement by highlighting that we are never alone; many of our brothers and sisters are suffering through various trials, just as we are (even though the prophets in our context had long since died or were martyred before this epistle was written). So not only did James command his readers to be joyful, but he also offered further encouragement to motivate them to keep pressing on by citing examples of historically great biblical figures who demonstrated the proper “Christian code of conduct” during such difficult periods. Granted, none of the prophets were perfect. But they were good role models to follow, just as Paul told his readers to imitate him in 1 Corinthians 11:1. They were great for a reason, as Paul points out in Hebrews 11, a letter written just prior to James to Jewish believers specifically in Jerusalem to give them an example of what being a faithful believer looks like.

Jeremiah, known as the “Weeping Prophet,” is a well-known example of a believer who suffered much. But all of God’s prophets “who spoke in the name of the Lord” (referring to their message originating from God and being delivered for His glorious purposes; their zeal directed for and toward God and, therefore, others) suffered greatly at the hands of those who opposed them in so many ways. It is doubtless that many believers, both at the time James was written and since then, have had it as hard as these great servants of God. It is often the case that seeing what others have endured to succeed has a profound impact on us when we seriously contemplate it.

With that said, the following passages provide a non-comprehensive list of examples of some of the great prophets of old and their sufferings: Jeremiah 9:1, Jeremiah 15:18, Jeremiah 20:7 (right after the prophet was beaten and imprisoned), Jeremiah 38:6, 1 Kings 17-19 (Elijah’s persecution from King Ahab and Queen Jezebel), and Daniel 6 (Daniel in the lion’s den). Other notable examples included Moses and, long ago, but more recent, John the Baptist (see Matthew 14:3-12).

But, as verse 11 indicates, prophets were not the only great believers who endured challenging trials. It is doubtless that any other believer was tested as severely as Job (a famous Old Testament figure James knew his believing Jewish audience was familiar with). This righteous man of God likely stands as the greatest example of perseverance under pressure (not that Job handled his suffering perfectly). For all the reasons above and more, such people are truly blessed to share in Christ’s sufferings. Job certainly was. Despite everything he had to endure (see Job 1 and Job 2), the end was better for him than the beginning because God worked everything out together for good Romans 8:28; the meaning of the phrase “You have seen the purpose of the Lord”). That is how God comports Himself to believers willing to do things His way. And even if we stray, He lovingly disciplines us so that we will return (Hebrews 12:4-12; God’s character remains perfectly just, holy, and righteous, regardless of whether the believer heeds His discipline).

The Lord was compassionate in His disposition toward Job (how He felt toward him) and merciful in his actions toward him (delivering and comforting him through his difficult trials and restoring his fortunes twice over, instead of leaving him to his own devices to try and find a way out of his own suffering). This didn’t mean that many or all of James’s poor readers were guaranteed to become wealthy (as the prosperity gospel may have some assume; see this link for more information on that subject). That would only be true if it were the Lord’s will (it is for some but not for others, for various reasons known to the Lord; James 4:13-16). But all believers (both rich and poor) will be blessed with spiritual riches in this life and the next for being faithful. And those eternal treasures will be far greater than any physical wealth obtained in this life. The more we sacrifice in this life for Christ, the greater and more abundant our heavenly treasures will be (Matthew 6:19-21, Luke 19:11-27).

References

All Greek words and definitions were sourced from Bible Academy, utilizing Curtis Omo’s lessons in the book of James. Prior permission for this was given to me by Curtis.

https://www.youtube.com/watch?v=PrIH80g6WBM&list=PLMu_1csD4LY9yVXlD84z6WaB50t6eu8aZ&index=18