Shortly before Camping’s death, it is reported that he confessed predicting the date of Christ’s second coming was sinful, and that no one knows the day nor the hour. Family Radio has also issued a public retraction of Camping’s errors. But the untold damage that was done is a warning to all that false teaching often begins with bad eschatology.

We are living in a time when the consciousness of the end of the world not only grips the community of faith, but also the world at large. Political and economic chaos characterize our news reports, and the recent applications made in comparing Russia and China to Ezekiel’s Gog and Magog have again raised fears that these events are indicators that mark the end of the world.
Wild eschatological interpretations and predictions of Christ’s return have always been a problem since Christ’s first coming, and I fully expect another great prediction of the end of the world will soon be upon us to the disillusionment of many. We seem ripe for another big prediction.
With these things in mind, I provide a brief history of the rise and fall of Harold Camping with the goal that the church would not get caught up in our turbulent times with predictions of Christ’s return and irresponsible eschatologies that have the consequence of taking believers away from their purpose on this earth. As Jesus said, “No man knows the day nor the hour.”
The present generation always needs a fresh reminder, in the face of eschatological confusion, of the mission to which we have been called, namely, “that the gospel of the kingdom will be preached in all the world as a witness,” and then, at a time only known by the Lord, “the end will come.” Hopefully, knowing the history of Harold Camping will keep us from the doom of repeating this sad error.
The Rise and Fall of Harold Camping
Harold Egbert Camping was born July 19, 1921 in Boulder, CO. His family later relocated to the Bay Area in California and became members of the Alameda Bible Fellowship (CRC). After World War II, Camping founded his own construction company, later to sell the company and join in a collaborative effort to purchase Family Stations, Inc.—a California religious based broadcasting network. Following a series of business deals and a mounting multi-million dollar surplus, Camping was able to expand Family Radio throughout the United States, also buying time on foreign stations around the world, translating his teaching into over thirty foreign languages.
In 1961 Camping started the Open Forum, a weeknight call-in program devoted to answering questions about the Bible. Camping soon gained a Reformed voice over radio that was widely influential in the Christian world. Reformed believers, excited that the doctrines of grace and hymns could actually be heard on a radio station, sent in thousands of dollars to support the efforts of Camping. Many people who had never heard of Calvinism and the Reformed doctrines were brought to faith in Christ through the teachings of Family Radio.
Camping was also involved in the Alameda CRC as an elder and later an adult Sunday school teacher. On a given Sunday morning, Camping’s Sunday school class drew almost half of the attendees of the Alameda CRC. The problems began, however, sometime before 1988 when Camping began to advance the idea that one could know from the Bible when Christ would return. When challenged that “no man knows the day nor the hour”, Camping was known for responding, “yes, but we can know the month and the year.” In 1992 Camping self-published his controversial book “1994?”, in which he suggested the possibility that Christ would return sometime between September 15th and 27th of that year, dates corresponding to the Feast of Tabernacles. Camping would soon, unashamedly, predict September 6, 1994 as the date of Christ’s return.

David can pen Psalm 23 in sincerity and integrity because want from which he is safe is not bodily want at all but the want of his soul. David’s soul, and therefore his life, and therefore his hope, is secure with Yahweh as his shepherd. David is content with that, and we can be too.

“The LORD is my shepherd, I shall not want” – Psalm 23:1
What a lovely sentiment. I have seen this psalm invoked many times by people attempting to comfort themselves or others. It may not be too much to say that this entire psalm is devoted to reassuring God’s people in times of fear. So it is an appropriate psalm for us to examine.
The 23rd Psalm and Real Life
This verse tells us that those who have the LORD as their shepherd need not fear need. Yahweh’s people are not subject to want or lack in the same way that those who do not have him as shepherd are. At the same time, it is possible for God’s people to pass through the valley of the shadow of death. The presence of Yahweh as shepherd does not preclude exposure to danger; it only limits the nature and extent of that exposure. This limiting of the nature and extent of the exposure is a key to which we must pay close attention.
The message of psalm 23 is, in part, that God’s people can live free of fear of want. And yet, rather incredibly, God’s people can and do suffer want. God’s people have been persecuted, martyred, and subject to famine and drought just like other people. And while we tend to enjoy focusing on the victories in King David’s life as a young shepherd boy or as a persevering and faithful king elect, it is much harder to reconcile this psalm’s message with the character and events of David’s life following his sins against Bathsheba and Uriah. From that point on, and by the decree of God no less, relatively few good things happen to David in the last half or so of his life. He loses a child, one son rapes his half-sister, more than one rebellion occurs, David is forced to flee Jerusalem, and one of David’s sins brings a plague on the people.
In fact, we have a terrible penchant for overlooking the morally gory and sinfully grisly details of the lives of saints whom we love to eulogize. We read Psalm 23 as a pastoral psalm with the same escapist desires as someone who might take up and read Far From the Madding Crowd. Psalm 23 must be able to be read for real life with all its mundane dangers and fears. We need God to be our shepherd for real life and not just for those times we wistfully wish for another kind of existence. The Lord is our shepherd for this existence, and this existence is hard. So what is Psalm 23 saying?
It cannot be saying that bad things will never happen to God’s people.
Read More
Related Posts:

The reason why we can be wrong is that God’s ways are not our ways. His thoughts are not our thoughts. Does Job have an answer to the question “Why?” No, he does not. But he can lay his troubles at the feet of Almighty God. This is whom we need to direct people to when they are suffering inexplicably.

Perhaps Job wished his friends had remained silent. Eliphaz, Bildad, and Zophar initially didn’t speak a word to Job. His suffering was too great. They remained silent for a week. But Job 4 marks the beginning of their speeches, where they begin to tell Job what they really think.
Eliphaz is the first of Job’s friends to speak. He speaks first probably because he’s the oldest. We pick up in Job 15:9–10 that he’s a gray-headed man, older than Job’s father. Bildad is the second of Job’s friends to speak, beginning in Job 8. He is brasher than Eliphaz. Zophar is the third of Job’s friends to speak, and he is even brasher than Bildad. Job’s friends all share something in common, however: their understanding of Job’s suffering. It can be summarized in a few questions from their speeches:
Eliphaz:_ “Remember: who that was innocent ever perished? Or where were the upright cut off?” (Job 4:7)_
Bildad: “Does God pervert justice? Or does the Almighty pervert the right?” (Job 8:3)
Zophar: “Do you not know this from of old, since man was placed on earth, that the exulting of the wicked is short, and the joy of the godless but for a moment? (Job 20:4–5)
Job’s friends each understand the universe as operating according to a certain law. The reason for suffering, in their minds, is very simple. You reap what you sow. You get out of life what you put into it. You are responsible for your actions, and suffering is a consequence of your actions. The implication is that Job has sinned. It may have been a little sin, it may have been a medium-sized sin, or it may have been a big sin. It may be a present sin or some past sin that Job has forgotten about. One way or another, their answer to this predicament—from a philosophical, theological point of view—is that Job is reaping what he has sown. It’s karma. You get whatever’s owed to you.
What do we make of that as a principle, as a philosophy, as a theological way of understanding Job’s predicament?
Read More