Rapture Fever
by Gary North by Gary North
Dispensationaltim Removes Eatihij Hope 89 early Church, in Dave Hunt’s words, to “watch and wait for His imminent return,”16 yet Jesus has delayed returning physically for over 1,950 years. How can we escape the conclusion that the apostles misinformed the early Church, a clearly heretical notion, and an argument that liberal theologians have used against Bible-believing Christians repeatedly in this century? But there is no way out of this intellectual dilemma if you do not distinguish between Christ’s coming in judgment against Israel in A.D. 70 and His physical return in final judgment at the end of time. Contrary to Dave Hunt, with respect to the physical return of Jesus in judgment, the early Church was told just the opposite: do not stand around watching and waiting. “And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Then returned they unto Jerusalem from the mount called Olivet, which is fi-om Jerusalem a sabbath day’s journey” (Acts 1:10-12). Conclusion Those who prefer figuratively to stand around looking into the sky are then tempted to conclude, as Dave Hunt concludes, that the Church today, by abandoning pre-tribulational dispensationalism – as if more than a comparative handful of Christians in the Church’s history had ever believed in the pre-tribulational Rapture doctrine, invented as recently as 1830 17 - has “succumbed once again to the unbiblical hope that, by exerting godly influence upon government, society can be trans- 16. Hunt, Whatevm Happened to Heaven?, p. 55. 17. Dave McPherson, The Unbelwvable Pre-Ttib Origin (Kansas City, Missourk Heart of America Bible Society, 1973); The Great Raptw-e Hoax (Fletcher, North Carolina New Puritan Library, 1983).
90 RAPTURE FEVER formed.”*8 It is time, he says, for Christians to give up “the false dream of Christianizing secular culture. . . .“19 In short, let the world go to hell in a handbasket on this side of the millennium. Christians living today supposedly will escape this supposedly burning building because we all have been issued free tickets on God’s helicopter escape. This escape never comes. The supposedly imminent Rapture has now been delayed for almost two millennia. The Biblebelieving fundamentalist considers this delay and grows increasingly frantic and therefore increasingly vulnerable to crackpots. He worries: Could the theological liberals be correct? Were the apostles cordised about God’s timing? Did they give false information about the imminent Rapture to their readers? Rather than conclude this, dispensational commentators have played exegetical games with Jesus’ clear statement regarding the tribulation that would face the early Church: “Verily I say unto you, This generation shall not pass, till all these things have been fulfilled (Matt. 24:24). The Great Tribulation took place in A.D. 70: the fdl of Jerusalem and the destruction of the temple, just as He warned (Luke 21:20-22). It is finished. Dispensationalists are culturally paralyzed by their belief in a future Great Tribulation. They want to escape both personal and corporate responsibility. They are willing to believe anything and anyone who promises them an excuse for continuing to do almost nothing positive culturally and intellectually. This is why they readily accept the idea of today’s ticking prophetic clock, even though this belief necessarily denies the traditional dispensational doctrine of the any-moment Rapture. They care little about the utterly scrambled condition of their movement’s ~eology. They care only about an imminent escape from longterm responsibility the Rapture. Rapture fnwr akstroys men’s abili~ to reason theologically. It weakens God’s Church. 18. Hunt, Wha&veT Happened b Heaven?, p. [8]. 19. Idem.
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Dispensationaltim Removes Eatihij Hope 89<br />
early Church, in Dave Hunt’s words, to “watch and wait for His<br />
imminent return,”16 yet Jesus has delayed returning physically<br />
for over 1,950 years. How can we escape the conclusion that the<br />
apostles misinformed the early Church, a clearly heretical notion,<br />
and an argument that liberal theologians have used against<br />
Bible-believing Christians repeatedly in this century? But there<br />
is no way out of this intellectual dilemma if you do not distinguish<br />
between Christ’s coming in judgment against Israel in<br />
A.D. 70 and His physical return in final judgment at the end of<br />
time.<br />
Contrary to Dave Hunt, with respect to the physical return<br />
of Jesus in judgment, the early Church was told just the opposite:<br />
do not stand around watching and waiting. “And while they<br />
looked steadfastly toward heaven as he went up, behold, two<br />
men stood by them in white apparel; Which also said, Ye men<br />
of Galilee, why stand ye gazing up into heaven? this same Jesus,<br />
which is taken up from you into heaven, shall so come in like<br />
manner as ye have seen him go into heaven. Then returned<br />
they unto Jerusalem from the mount called Olivet, which is<br />
fi-om Jerusalem a sabbath day’s journey” (Acts 1:10-12).<br />
Conclusion<br />
Those who prefer figuratively to stand around looking into<br />
the sky are then tempted to conclude, as Dave Hunt concludes,<br />
that the Church today, by abandoning pre-tribulational dispensationalism<br />
– as if more than a comparative handful of Christians<br />
in the Church’s history had ever believed in the pre-tribulational<br />
<strong>Rapture</strong> doctrine, invented as recently as 1830 17<br />
- has<br />
“succumbed once again to the unbiblical hope that, by exerting<br />
godly influence upon government, society can be trans-<br />
16. Hunt, Whatevm Happened to Heaven?, p. 55.<br />
17. Dave McPherson, The Unbelwvable Pre-Ttib Origin (Kansas City, Missourk<br />
Heart of America Bible Society, 1973); The Great Raptw-e Hoax (Fletcher, North<br />
Carolina New Puritan Library, 1983).