Some attempt to disparage Dispensationalism by claiming that was never taught in the entire history of the church prior to the nineteenth century, when it was formalized by John Nelson Darby and his associates. This argument is totally inappropriate, for the only acceptable test of a doctrine is whether or not it agrees with scripture. Further, no argument such as this has any merit because it is well known that in the medieval period the monks systematically purged church libraries of all material that did not meet with the approval of the current leadership of the church. So the truth is that we simply do not know what the early church taught about many subjects. But some unapproved material slipped through the censors. This came mostly from the few of these ancient writers that made concepts that the medieval monks construed as supporting the concept of the Papacy.
But further to this argument lacking merit and being inappropriate, it is also simply incorrect.
The most significant distinctive of dispensational doctrine is a future, literal fulfilment of Bible prophecy.
The earliest Christian commentator on Bible prophecy know to modern scholars was Papias, who was reputed to have been a personal acquaintance of the Apostle John himself. The medieval censors destroyed essentially everything Papias wrote. But in the fourth century Eusebius reported (in his famous book titled “The Church History,” Book 3, chapter 39,) that Papias had said that “after the resurrection of the dead there will be a thousand-year period when the kingdom of Christ will be established on this earth in material form.” This was unquestionably an application of the concept of a future, literal fulfilment of Bible prophecy. Eusebius then went on to say that “many church writers after him held the same opinion, relying on his early date; Irenaeus, for example, and any others who adopted the same views.” It is critical to notice that one word “many.” The absence of “many” such documents in church libraries is proof of the censorship noted above.
From this we also see that this opinion was shared by “many” of the earliest Christian writers. But more light is shed on this subject by Jerome, who wrote in the fifth century that, "We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings, ..." Here again we find a doctrine of a future, literal fulfilment of Bible prophecy. But for the present discussion the most significant part of this comment was his allegation that this was “the traditional interpretation of all the commentators of the Christian church.”
So we see that a future, literal fulfilment of Bible prophecy was not only taught in the early church, it was taught by the two earliest Christian writers on the subject and also by an overwhelming majority of the early Christian writers on Bible prophecy.
A direct derivative of the dispensational concept of a future, literal fulfilment of Bible prophecy is the dispensational concept of a future literal restoration of the ancient nation of Israel. This can also be found in ancient writings of the church.
In the third century, Hippolytus wrote his “Treatise on Christ and Antichrist.” Near the beginning of Section 25 of this treatise we read:
“Daniel also says (in the words), "I considered the beast, and lo there were ten horns behind it, among which shall rise another (horn), an offshoot, and shall pluck up by the roots the three (that were) before it. And under this was signified none other than Antichrist, who is also himself to raise the kingdom of the Jews.”
In the fourth century Cyril of Jerusalem wrote a series of “Catechetical Lectures.” in section twelve of lecture 25 he wrote concerning the prophecied Antichrist that:
“At first indeed he will put on a show of mildness (as though he were a learned and discreet person), and of soberness and benevolence: and by the lying signs and wonders of his magical deceit a having beguiled the Jews, as though he were the expected Christ, he shall afterwards be characterized by all kinds of crimes of inhumanity and lawlessness, so as to outdo all unrighteous and ungodly men who have gone before him displaying against all men, but especially against us Christians, a spirit murderous and most cruel, merciless and crafty”
In both of these articles we notice the use of the words “the Jews.” If they had said “Israel,” it might be possible to imagine that they were speaking metaphorically of the church. But the use of the words “the Jews” eliminates that possibility. And the second quotation further reinforces that conclusion by opposing the words “the Jews” to “us Christians.”So we see clear references to a future “kingdom of the Jews,” and thus to a future revival of the ancient nation of Israel, in ancient church writings.
But the most distinctive feature of dispensationalism is the concept of the pre-tribulation rapture of the church. Many claim that this was never taught before the nineteenth century, when Darby popularized the doctrine. But this is simply not true. There is an ancient sermon, titled "on the Last Times, Antichrist, and the End of the World," that refers to an impending fall of the Roman Empire. Since this fall occurred in the year 476, it must have been written before that date. In any event, some manuscripts of this sermon are known to have been church libraries by the year 800. Three ancient copies of this sermon claim it was written by Ephraem. Scholars call the writer Pseudo-Ephraem, because they do not think it could have been the famous Ephraem the Syrian. But I do not like calling him this, because it implies dishonesty, and neglects the fact that it could have been written by another person who was also named Ephraem. It does not claim to have been written by Ephraem of Syria. It only claims to have been written by Ephraem. Also, a fourth ancient copy of this same document says it was written by Isidore of Seville. All four of these ancient copies were written in Latin, and there are also ancient Greek and Syraic versions of this same sermon. The existence to this day of six ancient manuscripts of this document, in three different languages, conclusively proves that it was widely circulated in ancient times.
Section 2 of this sermon begins with the following words:
“We ought to understand thoroughly therefore, my brothers, what is imminent or overhanging. Already there have been hunger and plagues, violent movements of nations and signs, which have been predicted by the Lord, they have already been fulfilled (consummated), and there is not other which remains, except the advent of the wicked one in the completion of the Roman kingdom. Why therefore are we occupied with worldly business, and why is our mind held fixed on the lusts of the world or on the anxieties of the ages? Why therefore do we not reject every care of worldly business, and why is our mind held fixed on the lusts of the world or on the anxieties of the ages? Why therefore do we not reject every care of earthly actions and prepare ourselves for the meeting of the Lord Christ, so that he may draw us from the confusion, which overwhelms all the world? Believe you me, dearest brother, because the coming (advent) of the Lord is nigh, believe you me, because the end of the world is at hand, believe me, because it is the very last time. Or do you not believe unless you see with your eyes? See to it that this sentence be not fulfilled among you of the prophet who declares: “Woe to those who desire to see the day of the Lord!” For all the saints and elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins. And so, brothers most dear to me, it is the eleventh hour, and the end of the world comes to the harvest, and angels, armed and prepared, hold sickles in their hands, awaiting the empire of the Lord.”
There could hardly be a more clear statement of the doctrine of the pre-tribulation rapture of the church. Yet this was almost certainly written before the end of the fifth century, and some scholars estimate its date as late in the fourth century, and was unquestionably widely circulated during the first millennium of Christianity. So the claim that this doctrine originated in the nineteenth century is completely incorrect.
There is also other evidence of the antiquity of this doctrine of a pre-tribulation, also dating from about the same time. In a book called “Homilies on Second Thessalonians,” John of Crysosyem, who lived in the latter part of the fourth century, wrote concerning 2 Thessalonians 2:7 that:
“One may naturally enquire, what is that which withholdeth, and after that would know, why Paul expresses it so obscurely. What then is it that withholdeth, that is, hindereth him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers.”
Here the writer observes that some were teaching that the restrainer of 2 Thessalonians 2:7 was “the grace of the Spirit.” He then adds his reasons for rejecting this doctrine. Why is this significant in the present discussion? Because the conclusion that the restrainer of 2 Thessalonians 2:7 is the Holy Spirit is a key element of the doctrine of the pre-tribulation rapture.
The modern Dispensationalist thinking on this subject is as follows:
First:The Holy Spirit said “And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:” (2 Thessalonians 2:6-8)
In this scripture the Holy Spirit said “you know what withholdeth.” He did not say “you should know,” or “you ought to know.” He said “you know.” This makes it plain that he was speaking of Himself. No other possible restrainer could be so obvious he did not need to be named. Nor could the one “that letteth” be an impersonal power, for the Holy Spirit clearly calls it “he.” It is not a matter of interpretation, but of the meaning of words. “He” clearly refers to a person, not some kind of an impersonal power. Thus it cannot mean either the Roman Empire, as many ancient commentators assumed. Nor can it mean the church, as some modern teachers hold. For when the Church is spoken of as a person, it is always referred to in the feminine, not the masculine.
We are told that “He who now letteth let until He be taken out of the way.” How can this be, when Jesus said, “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
(John 14:16-17) One scripture tells us “the Spirit of truth” is given “that He may abide with you forever.” The other says that He will be “taken out of the way.” How can one who will “abide with you forever” be “taken out of the way?”
We read in 1 Thessalonians 4:16-17 that “the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” The Holy Spirit, “the Spirit of truth,” is truly given “that He may abide with you forever.” But Jesus, “the Lord Himself,” will also “descend from heaven” and catch us up “to meet the Lord in the air. And so shall we ever be with the Lord.”
This event, which is commonly called the rapture, has to be the time when the Holy Spirit is “taken out of the way.” This is because both the Holy Spirit and the saints of God will be removed from this earth, yet they will be together forever. It is therefore plain that they will be removed at the same time. But it is only after that happens that “the lawless one will be revealed.” For we remember that the mystery of lawlessness is already at work; only he who now letteth will let until He is taken out of the way. And then the lawless one will be revealed.” (2 Thessalonians 2:6-8) Many think scripture does not clearly teach a pre-tribulation rapture, but that is not correct. This scripture clearly teaches that the Holy Spirit will be “taken out of the way” before the Antichrist, “the lawless one,” will be revealed.
