Bible, Theology & Philosophy

One moment they said, “peace and safety,” but then came sudden destruction like a thief in the night. For Osama bin Laden and his entourage, calamity struck in the form of American helicopters and US Navy Seals. After a few moments of frenetic terror, bin Laden was dispatched into eternity.

The world has not mourned his slaying. Quite the opposite. When news of his death broke, crowds gathered spontaneously, breaking into impromptu celebration and song. A Philadelphia baseball game came to a halt as fans, and then players, burst into cheers and chants.

Why such jubilation? Why celebrate a human death? It would be easy to dismiss this elation—and some have—as a coarse expression of American triumphalism, as if America were the studio audience and bin Laden were an especially unpopular guest on the Jerry Springer show. A few Christian pundits have worried whether such jubilation is compatible with Christian love and the desire for reconciliation.

Those who experience such concerns should spend a few hours pondering the ferocity of Psalm 137 or reflecting upon the taunt against the king of Babylon in Ezekiel 28. They might even consider the ground of the encouragement that Paul offers in 2 Thessalonians 1:8-9. The sensibilities of these and similar Scriptures cannot be confined to some different dispensation. What they express is a legitimate aspect of the life of faith, and we deny or suppress these expressions to our detriment.

Last year Harold Camping of Family Radio caught the attention of national media by displaying a series of billboard ads declaring that Christ would return on May 21, 2011. Apparently, a significant number of Christians believe his interpretation of the Bible. Many others have reacted with scorn.

Recently, a fellow pastor remarked to me, “Well, I guess we know one day the Lord will definitely not come back!” I didn’t inquire, but his reasoning was probably that if “no man knows” the day, and Camping knows the day is May 21, then the day must not be May 21.

But Harold Camping does not really know the day. May 21, 2011, is still a possibility, but not for any of the reasons Camping and his followers have claimed. Here’s why.

Camping’s case

Camping et. al. build their case for a May 21 rapture on two pillars. The first is that the faithful can know—indeed, will know—the date of Christ’s return.

In the Bible a wise man is a true believer, to whom God has given a profound trust in the authority of the Bible. True believers have been in existence since the beginning of time. But the timeline of history as it is revealed in the Bible was never revealed to the hearts of the true believers. … However, about 35 years ago God began to open the true believers’ understanding of the timeline of history. … However, it was not until a very few years ago that the accurate knowledge of the entire timeline of history was revealed to true believers by God from the Bible. (“No Man Knows the Day or the Hour?”)

“A democracy, Mr. Cromwell, was a Greek drollery based on the foolish notion that there are extraordinary possibilities in very ordinary people.” King Charles II of England, if he indeed said these words, believed what a good many educated people still hold to: that the Greek democracy was a brilliant, fleeting light in the panorama of history.

Classical scholars and professors of ancient history will tell you otherwise. When Alexander the Great set out to conquer the world in 334 B.C., Greek democracy was already over 200 years old. He took the idea with him in his heart and planted it everywhere. In prophetic vision, the prophet Daniel saw Alexander as a male goat speeding across the earth so fast that his feet seemed not to touch the ground. In ten years he conquered everything in the Near East from Asia Minor all the way to the Indus River. The Orientals were so amazed at Alexander’s success that the upper classes wanted above all to become Greeks. Their wish and its fulfillment persisted for centuries. When you read the term “Greeks” in the New Testament, that is the usual meaning: Orientals who had adopted the Greek way of life.

The Jews became as Hellenized as any other nation in the Near East. Even after the Maccabean Revolt, the Jews were a thoroughly Hellenized people. Jewish rabbis studied the Greek philosophy and Greek rhetoric to defeat Greek polytheism and establish Mosaic religion. The practice of rabbi-disciple was not original in Judaism, but came from the Greek practice of the philosopher and his pupil. Trade language was Greek, and major trade routes of the Near East passed directly through Galilee and Judea. Outside of Palestine, the Jews read the Old Testament Scriptures in Greek because most of them had quit speaking Aramaic. In Galilee, most funerary inscriptions were made in Greek. James, the brother of Jesus, grew up in Galilee and spent the last half of his life in Judea. He wrote in excellent Greek.

Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.

Thesis 53

Contrary to the dispensationalists’ urging Christians to live their lives expecting Christ’s return at any moment, “like people who don’t expect to be around much longer” (Hal Lindsey), Christ characterizes those who expect his soon return as “foolish” (Matt 25:1-9), telling us to “occupy until He comes,” (Luke 19:13 ) and even discouraging his disciples’ hope in Israel’s conversion “now” by noting that they will have to experience “times or epochs” of waiting which “the Father has fixed by His own authority” (Acts 1:6-7).

Response: (I shall address the specifics of the doctrine of imminence under the next Thesis). Let me begin by pointing out the obvious fact that the Nicene brethren run to parables to teach that imminence is unbiblical. The first thing which should be said is that one must first make sure that the parables in question have been rightly interpreted before their proposed teaching can be admitted.

Matthew 25 is within the Olivet Discourse, which some of these men would apply to the church, and the preterists among them would say was fulfilled in AD 70. We respectfully reply that a person could not find the church in Matthew 24-25 unless he was bound and determined to see it there. The passage addresses the Great Tribulation (24:21), which concerns a “holy place” (24:15), “Judah” (24:16), “housetops” (24:17), and the Jewish Sabbath (24:20). Notice the Jewish context!