CONCERNING HIS WRITINGS APPEARING TO AGREE WITH DISPENSATIONALISM
Ephraem the Syrian was born about 307 A.D. and died in June 373 A.D. He was a later comtemporary of Augustine of Hippo (born 354 A.D.) Ephraem is most highly revered as a saint in the Eastern Church, particularly the Armenian Churches. The Roman Church also has granted him sainthood. He was known for his extreme asceticism. He was formerly a pagan priest of the goddess Abnil or Abizal
He used the Aramiac Peshitta which does not contain the Books of II Peter, II and III John, Jude or Revelation in their original to this day. These New Testament Books (II Peter, II and II John Jude or Revelation) were NOT ACCEPTED as Canon in the East in the early cenuries whatsoever. (Lamsa) These Books were simply not in the New Testament that Ephraem used.
None of Ephraems' writings remain in the originals, only copies, mostly from the 8th Century A.D. The copies are in Arabic and Ethiopian. Some sources indicate that he wrote his works only in Syriac, as he did not know Greek, the original language of the New Testament.
He further taught that the Apocryphal work, III Corinthians, was Canonical and wrote an extensive study on it.[1]
Ephraem the Syrian wrote:
“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”. "On the Last Times, the Antichrist, and the End of the World".
The Dispensationalists say this "proves" their rendition of the "two comings of Jesus, Darby-style Rapture" and other elements of Dispensationalism, including (presumably) that Yeshua will have a "part way trip" back to earth. Ephraem also uses several other terms in this passage. We will examine what he meant in some detail.
It can be easily proved that Ephraem the Syrian says no such thing as the "Darby Rapture" here, but only repeats I Thessalonians 4:15-17 that Yeshua will rescue His people before the earth is destroyed, but applies an imminent destruction specifically to the anticipated actions of the Roman Emperor Julian.
Pursuing their own private interpretation, the Dispensationalists have taken his statement, "lest they see the confusion" as their "Great Tribulation" as might be expected. We believe they have reached too far again. We will examine this more closely as well.
FURTHER
Here is another quote from Ephraem the Syrian:
"We ought to understand thoroughly therefore, my brothers what is imminent or overhanging." (ibid.)
The Dispensationalists assert once again that this means their interpretation of "The Darby-Type Rapture". In fact, Ephraem is saying very certainly that the "very end of the world" which he is predicting will happen in his own lifetime, and that the Legions of Rome under Julian were about to invade and conquer where he was. All that were there knew that Emperor Julian was preparing to invade.
He also makes mention of "antichrist", but refers specifically, in words, only to Rome under Emperor Julian, which was still in existence, and did not fall until 410 A.D. He specifically predicts here that the Rome of his own day was to bring the distasters which he pointed to in Scripture; not some "future Tribulational Revived Roman Empire"[2] at all.
According to records, Basil, after meeting Ephraem personally, Ordained him a deacon. Ephraem was not Ordained a Pastor or Bishop. Four years later, it was offered.
It is said he avoided episcopal consecration (becoming a Pastor) by feigning madness.
To his credit, he was well-spoken of by Church authorities, wrote several hymns and liturgies and he vigorously opposed several false teachings such as Gnosticism, particularly Marcionism. Dante Alighieri read his works and is said to have been inspired by them.
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FOOTNOTES
[1
"He (Ephraem the Syrian) was well-known for his poetry, exegetical and theological writings, and many of the hymns of the early Byzantine church. So popular were his works that in the fifth and sixth centuries he was adopted by several Christian communities as a spiritual leader and role model." (Missler)
We mean no disrespect, but if Ephraem the Syrian was such a "noted scholar" and his "exegetical writings" able to "discern end-time prophecy" as well as the Dispensationalists now claim, it begs the question why was he not able to discern that III Corinthians was actually bogus and non-Canonical?
[2
There was intense pressure on the people at the time, and also Ephraem. While in this time of great pressure, he apparently gathered the Scriptures that he knew concerning Deliverance from conquest and used them collectively; both Old and New Testament. For the Dispensationalists to say that he taught the "Darby-Type Rapture" we find totally baseless and without foundation.
If Ephraems' writings are not taken out of context and a forced meaning is not Dispensationally applied, his "prophetic warnings", such as found in "The Cave of Treasures" were that Rome would prevail and was about to conquer under Julian. Thus, the "confusion" brought about "for our sins", and the "overhanging" and "imminent" vorlage. He meant that Rome would conquer.
IF, on the other hand, we take Ephraems' writings as Prayers for Deliverance, and NOT some futuristic "Darby-Type Rapture" teaching, but to fend-off possibly being conquered by the Legions of Julian AT THAT SPECIFIC TIME, then his Prayers were certainly Answered.
The people, of course, were not conquered, but were eventually Delivered from the Legions of Julian, but not in terms of any "Darby-Type Rapture" scenario.
Jeffries, Grant. Early Church Teaching On Pre-Tribulation Rapture. “A Noted Byzantine Scholar That Taught The Pre-Tribulation Rapture in A.D. 373”
Missler, Chuck.
The Catholic Encyclopedia.
The Peshitta. Edited by George M. Lamsa. (With Special Thanks to Mr. Jack Kilmon).