The Ending of the Dispensation Continues

The Gospel Age

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.—Matthew 24:14

Gordon Coulson

The Gospel age began with the baptism of Jesus in the Jordan and the subsequent launching of his preaching ministry: “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matthew 4:17). Those who responded favorably to his message became his disciples; they in turn were sent out to proclaim the same gospel of the approaching kingdom (Matthew 10:7; Luke 10:9).

Jesus trained his disciples well, but a fuller understanding and deeper spiritual appreciation of his words would come later when they too received God’s holy spirit (John 14:26). But before that could occur, Jesus first had to submit to a humiliating, painful, and unjust execution as a sacrifice for sins. This he did willingly in obedience to his God and Father.

At Pentecost, the disciples were gathered together as was their custom. Jesus was no longer with them physically, having ascended to heaven after his resurrection. He had commanded them to wait in Jerusalem for what the Father had promised (Acts 1:4,5). One of the great events in God’s purpose was about to occur, but they had no warning. Suddenly they heard a noise like a rushing wind, and tongues of fire appeared, one over each disciple (Acts 2:1-4). They were baptized in the holy spirit just as Jesus had said.

Led by Peter’s spirited sermon to the crowd, they proceeded boldly to declare the kingdom of God and the name of Jesus (Acts 2:14-36). They were obeying Jesus’ command to make disciples of all the nations (Matthew 28:19). On that Pentecostal day about three thousand were baptized (Acts 2:41). Witnessing and disciple-making were key activities of Christians recounted throughout the book of Acts and, by the power of the holy spirit, it was done with boldness. This was one of God’s primary methods of informing the world of his purposes and inviting them to share in them. So Christians have continued preaching, teaching, and baptizing throughout the Gospel age, even to our day, in obedience to Christ’s command.

With the baptism of the holy spirit came a new dimension in Christian experience. Paul, after his Damascus road conversion, could say, “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). God is forming believers as a potter forms the clay, working and molding hearts and minds by his spirit and his word, and by experiences (Jeremiah 18:6). From henceforth, true worshipers of Jehovah would be governed by the Law of Christ based on love and grace, not the Law of Moses. And this new dispensation would be brought about by the holy spirit in their hearts, not by writings on tablets of stone. Christians receive God’s spirit and cry, “Abba, Father,” submitting themselves to the adoption as spiritual sons and daughters into God’s family (Romans 8:15; Galatians 4:6). They receive a “heavenly calling,” a “holy calling,” and henceforth walk in the “narrow way” (Hebrews 3:1; 2 Timothy 1:9; Matthew 7:13,14).

 John tells us that, “[he] hath made us kings and priests unto God and his Father” (Revelation 1:6). So we see that the kingdom of God was inaugurated at Pentecost, in the sense that prospective members were called and chosen, anointed with the holy spirit, and put under the authority of the king Christ Jesus who is sitting at the right hand of God in heaven.

But the consummation of the kingdom would have to wait for the Lord’s return in glory (Daniel 2:44; Revelation 11:15). At that time Christ, along with his “bride”—faithful Christians—will rule over the nations and begin the process of redeeming mankind. But these prospective members of the kingdom will have to stay faithful until the end (Revelation 17:14). Faithfulness includes loving obedience to Christ, and laying down all of one’s worldly ambitions and desires, to serve God with one’s entire heart, mind, and soul (Matthew 10:38). True faith leads to action (James 2:18), and so true Christians would be identified by their Godly example in a wicked world.

After the Apostles

Jesus did not intend for his work to cease before he returned. He left his apostles to carry on the work of preaching, teaching, and disciple-making. The apostles were also responsible for the development of the New Testament writings, although it would be a number of years after their death before the canon was collected and confirmed.

The apostles saw the need for continuity. Paul wrote: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Timothy 2:2). Christianity, until the end of the third century or so, remained remarkably true to the apostolic principles of separation from the world and rejection of violence and war. Christians were also generally united in their understanding of the consummation of the kingdom at Christ’s glorious return. The historian wrote:

“The ancient and popular doctrine of the Millenium was intimately connected with the second coming of Christ. As the work of creation had been finished in six days, their duration in their present state, according to a tradition which was attributed to the prophet Elijah, was fixed to six thousand years. By the same analogy it was inferred, that this long period of labour and contention, which was now almost elapsed, would be succeeded by a joyful Sabbath of a thousand years; and that Christ, with the triumphant band of the saints and the elect who had escaped death, or who had been miraculously revived, would reign upon earth till the time appointed for the last and general resurrection. So pleasing was this hope to the mind of believers, that the New Jerusalem, the seat of this blissful kingdom, was quickly adorned with all the gayest colours of the imagination.”—Edward Gibbon, The Christians and the Fall of Rome, p. 29.

Sadly, however, the seeds of corruption had already been sown earlier, during the apostles’ time. Paul speaks of certain false apostles that had slipped into the Corinthian congregation (2 Corinthians 11:13). John says that many antichrists (those in opposition to Christ) had already appeared (1 John 2:18). With the death of the apostles, these antichristian elements were given much more freedom to grow and corrupt the Christian congregations. Yet true Christians would continue to be recognized by their fruits (Matthew 7:16-20; John 13:35; 1 Corinthians 11:19). True Christians and false Christians would co-exist until Jesus returned in judgment. At that time he would separate the “wheat” from the “tares” (Matthew 13:24-30).

According to the apostolic model, congregations were to operate independently, led by a group of spiritually mature men (the elders), in submission to Christ as head. This model ensured that as long as the leadership remained true to Christ, the congregation would thrive spiritually. If an elder became corrupt, he could be removed by other spiritually mature members. This decentralized structure provided no single point for Satan to attack all the congregations—he would have to take on all of them at once, an extremely difficult task. But this was about to change.

Ambitious men tended to gravitate toward leadership roles in the congregations, as a goat leads sheep. In time, instead of a group of elders leading a congregation, a single man, known as a bishop, began asserting authority. Later, bishops formed councils known as synods to decide doctrinal or governance matters between or within congregations. Authority was imperceptibly moving from congregations and their elders to a hierarchy of bishops. The clergy-laity distinction was being instituted.

The language and tone changed as well. Bishops began commanding and ordering their fellow Christians, rather than exhorting and serving them. Bishops jockeyed for power and recognition. The prestige of a bishop depended on the city which he oversaw. Rome would eventually emerge as the preeminent city in the West, and Constantinople in the East. Beginning with the emperor Constantine, the corrupted church joined with governments in a church-state union, supporting their wars and using the sword of the state to persecute fellow Christians who did not bow to the church’s authority.

The corrupting influence of the adversary on Christianity had now given him control.

But true Christianity would not die completely. Jesus said he would be with his disciples always, until the end of the age (Matthew 28:20).

Bright Lights During a Dark Time

Corrupt Christianity is identified by its fruits, both behavioral and doctrinal. The teachings of hellfire, immortal soul, and the Trinity were incorporated into official church doctrine, while the hope of the kingdom and the reign of Christ faded away. Eternal “hellfire” slandered God’s good name, portraying him as sadist not blesser. The “immortal soul” doctrine denied the resurrection from the sleep of death —the biblical hope of the faithful. The Trinity confounded the person and identity of God the Father and his relationship to his son Jesus. Those who opposed these doctrines or church authority were viciously persecuted. Even during these dark times, however, there arose individuals and movements that would shine their lights as beacons of hope.

Arius (256?-336) was a humble presbyter who lived in the early fourth century. According to Richard E. Rubenstein, “He was greatly admired for his personal purity as well as for his preaching” (When Jesus Became God, p. 53). But persecution soon ensued. In his letter to the Church historian Eusebius, Arius wrote that, “the bishop greatly wastes and persecutes us, and leaves no stone unturned against us. He has driven us out of the city as atheists … We are persecuted, because we say that the Son has a beginning, but that God is without beginning.”

Arius’ controversy came to a head with Athanasius. The emperor Constantine presided over the disputation in 325 A.D. and the unscriptural Nicene Creed which resulted is still accepted by most Christian denominations today. Non-trinitarianism, in general, remains discredited as “heresy.” Although Arian theology continued to survive after Nicaea, especially in the eastern empire, it was eventually overcome by Trinitarianism.

Peter Waldo, or Valdez, was a wealthy merchant of Lyon in the twelfth century. After his conversion to Christianity, he was determined to use the remainder of his life in the Lord’s service. He provided his wife with an adequate income and gave the rest of his estate to the poor. In his own words he said: “Friends, fellow townsmen, I am not out of my mind, as you may think. Rather, I am avenging myself upon these enemies of my life who have enslaved me, so that I cared more for gold pieces than for God and served the creature more than the Creator.”

He hired two priests to translate the New Testament into the common language, as well as parts of the Old. He taught in the streets and wherever he could find a listening ear. He sent his followers out in pairs, into villages and market places, to teach and explain the Scriptures. They referred to themselves as the Poor Ones, or the Poor in Spirit. The Waldensians, as they came to be known, were viciously persecuted by the Roman Catholic Inquisition and many died in the flames.

The accounts of John Wycliffe (1328-1384), John Huss (1371-1415), and William Tyndale (1494-1536) are well known. These men, after receiving enlightenment from God, devoted their lives to teaching the common people about the gospel—even translating all or parts of the Bible into the vernacular—and felt the wrath of the Roman church as a consequence. Huss and Tyndale were burned at the stake. Wycliffe died preaching, but his bones were later dug up and burned anyway by the vindictive church.

The Anabaptist movement began in 1521 when a small group of believers in Switzerland were secretly re-baptized as adults. This was in direct violation of the Zurich Protestant Church’s command regarding infant baptism, and was considered a capital offense. Besides the baptism of believers, Anabaptists practiced separation of church and state, religious tolerance, the priesthood of all believers, the authority of Scripture, and neutrality in war. They were viciously persecuted by both Catholics and Protestants.

The Polish Brethren (1552-1658) were influenced by the Anabaptists and the Moravian Brethren. They remained separate from both the Catholic and Protestant churches. They were non-trinitarian and rejected the Catholic and Protestant teachings of eternal “hellfire.” They were also pacifists, carrying wooden swords in protest, instead of the obligatory szablas, a saber-like weapon. They believed in church-state separation, they declined political office, and were against the death penalty. They believed in the equality and brotherhood of all. These were revolutionary ideas for that time. In fact, many of the ideas of modern democracy and human rights can be traced from the Polish Brethren to the Unitarians in England and finally to the Constitution of the United States.

During the counter-reformation, the Roman Catholic Jesuits, through propaganda and intrigue, were able to turn the Polish government against Protestants in general and the Polish Brethren in particular. The Brethren were viciously persecuted and were finally expelled from Poland in July of 1658.

Zwingli, Luther, and Calvin are often considered bright Reformation lights, yet when we look at their behavior—their fruits, as it were—we discern another spirit entirely.

Ulrich Zwingli in the early sixteenth century led the Protestant church in Zurich, which was in league with the State. He violently persecuted the Anabaptists, burning many of the men at the stake and drowning their women in a cynical mockery of their desire for a believer’s baptism. Zwingli met his end in battle against the Catholic armies in October, 1531. Jesus’ words are most fitting: “All they that take the sword shall perish with the sword” (Matthew 26:52).

Luther despised the Anabaptists and Protestants who disagreed with his theology. He hated the Catholic Church and wrote in June, 1520: “If we punish thieves with the yoke, highwaymen with the sword, and heretics with fire … Why do we not rather assault them [Catholics] with arms and wash our hands in their blood?” During the Peasant Revolt of 1524, Luther said, “You cannot meet a rebel with reason: your best answer is to punch him in the face until he has a bloody nose.” The German princes gladly followed Luther’s advice and the result was a violent slaughter of 100,000 peasants. Although the state has the right to use the sword to keep order (Romans 13:4), it is hardly a Christian’s role to cheer it on (John 18:36).

Despite his good work on the doctrine of salvation by grace and his opposition to false Roman Catholic teachings, Luther, at least in his later career, disappoints in the realm of Christian love and humility (Matthew 7:17, 18; John 13:35; Galatians 5:22,23).

John Calvin, also in league with the state, ruled Geneva with an iron fist. Michael Servetus, a brilliant scholar and physician, had published several works, including a refutation of the Trinity, which infuriated Calvin. In August of 1553 Servetus was arrested in Geneva and tried for heresy. Calvin advised the prosecution, even appearing at the trial on several occasions as prosecutor. Servetus was found guilty of preaching non-trinitarianism and anti-infant baptism. He was burned at the stake slowly, and suffered horribly. Rather than feeling any remorse, Calvin wrote several articles attempting to justify his actions.

Those who persecute Christians, indeed who persecute anyone, violate Jesus’ commandment to love one another (John 13:34). Sadly, Luther, Calvin, and Zwingli were no better than the Roman Church in their intolerance and persecution of those with whom they disagreed. Their big mistake was to partner with the temporal powers, which always leads to corruption of the church, and their arrogance in thinking that only they had “the truth.” Of course they did not agree among themselves as to exactly what “truth” was, but they were quick to try to impose their beliefs on others.

During this period of the Gospel age, true Christians practiced believers’ baptism, authority of Scripture, religious tolerance, separation of church and state, and neutrality in war. More importantly, they were examples of true Christian love in the world—shining as beacons, living the life of the kingdom despite being in a wicked world. Conversely, false Christians exhibited intolerance and violence, unholy church-state union, support for war, and God-dishonoring doctrines. They were more concerned with power and theology than living as Jesus Christ and his apostles.

The Narrow Way—For How Long?

The true Christian walk begins with repentance, then the laying down of one’s entire life at the feet of our Savior, water baptism, and the new birth by the holy spirit from God, without which we cannot see the kingdom (John 3:3). These have the prospect of serving with Christ in the kingdom as priests and kings under his headship, but they must remain faithful to the end if they are to receive their reward (Matthew 24:13; Revelation 17:14). As the Bride of Christ, his true church (2 Corinthians 11:2; Revelation 3:12; 21:2), their task is to assist Christ in the regeneration of mankind (Revelation 22:17) and the reconciliation of all things to God the Father (1 Corinthians 15:27,28).

This “narrow way” began at Pentecost. But is God still calling prospective kingdom heirs today?

Some would say no, based on chronological computations. However, an objective appraisal of the many failed historical predictions based on chronological interpretation should, at the least, suggest caution. We should look to plain Scriptural teachings on this subject. Jesus said, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14). Since the end has not yet come, the gospel must still be preached if we are to obey him. And if the gospel is a call to the kingdom, the kingdom hope must still be open. Otherwise, Christ was mistaken when he commanded us to preach, or we have been asked to preach to those who cannot respond because the calling is closed. Either alternative is absurd. The “narrow way” must still be open.

Our personal experience confirms this conclusion. We all know individuals who demonstrate the fruit of the spirit to a high degree, who lay their lives down in sacrificial devotion to God, who fearlessly preach biblical truth, who have separated themselves spiritually from the world, who clearly have the love of God and his Christ in their hearts, and who hope to reign with Christ in the coming kingdom. This in itself is evidence that the narrow way is still open.

In Revelation chapter seven four angels are told not to harm the earth or the sea until the “bond-servants” of God are sealed in their forehead (see NAS)—a clear reference to being sealed by the holy spirit. Twelve thousand from each of the symbolic twelve tribes are then sealed, totaling 144,000 (compare Revelation 14:1). Since the angels were told not to harm the earth or sea until the 144,000 were sealed, and since God’s judgments have not yet been unleashed, it is clear the 144,000 have not been sealed. The call to the kingdom must still be open.

The course of wisdom, then, is to obey Christ and continue to preach, teach, and make disciples. We should not judge others as to their faith—that is a personal matter between them and their God. And, certainly, we should not shut the door to Christ based on unreliable suppositions.

Lessons Learned

Jesus and his apostles left us a body of teaching and a pattern of worship approved by God. The closer we come to this ideal in our own congregations the better. True Christians throughout history had certain attributes we should emulate. They were tolerant. They stayed out of war and politics. They held Christ as central and the Bible as authoritative. They never coerced others to believe something nor did they reject anyone because they held non-essential beliefs that differed from theirs. They were known as loving, peaceful, helpful people—they lived the life of Christ despite being persecuted by both the world and false brethren.

Claiming to be a Christian does not necessarily make one a Christian, even if the doctrine appears sound. Luther, Zwingli, and Calvin all had, to one extent or another, some “good doctrine,” but their actions revealed what else had also crept into their hearts. Christ-likeness does not include the persecution of other Christians (or of anyone, for that matter), nor can it condone violence directed at them. The corruption of Christianity happened quietly, almost imperceptibly. We must guard against following the teachings of men put in place of the teachings of Christ (1 Corinthians 2:5). We must be on the alert lest ambition or lust for power enter our hearts and we fall into sin. We do not want the Master to find us beating our fellow slaves (Luke 12:45,46).

Unfortunately some Christians today are quick to divide over minor doctrinal matters, and this is a travesty. The body of Christ should not be divided (1 Corinthians 1:10-13). In humility we need to remember Paul’s words: “Now all we can see of God is like a cloudy picture in a mirror. Later we will see him face to face. We don’t know everything, but then we will, just as God completely understands us. For now there are faith, hope, and love. But of these three, the greatest is love.”—1 Corinthians 13:12,13, Contemporary English Version.