#principlesofinterpretation

The Priority of the Epistles

Eli Kittim

Principles of Interpretation

Using R.C. Sproul’s hermeneutical guidelines from his book, Knowing Scripture, I will argue that there is a chronological discrepancy in the New Testament (NT) in which the timeline of Jesus’ life in the gospels is not the same as the one mentioned in the epistles. Specifically, the epistles seemingly contradict the gospels regarding the timeline of Christ’s birth, death, and resurrection by placing it in eschatological categories. So I will argue that, based on principles of interpretation, priority must be given to the epistles. According to R.C. Sproul, exegetes must interpret the implicit by the explicit and the narrative by the didactic. In practical terms, the NT epistles and other more explicit and didactic portions of Scripture must clarify the implicit meaning and significance of the gospel literature. Accordingly, I will argue that the epistles are the primary keys to unlocking the future timeline of Christ’s only visitation. According to R.C. Sproul’s hermeneutical guidelines, the gospels must be interpreted by the epistles.

“The Historical Narrative Must be

Interpreted by the Didactic”

— R.C. Sproul

Case in point. The epistles——which are the clearest teachings of the NT——apparently contradict the gospels regarding the timeline of Christ’s birth, death, and resurrection by placing it in eschatological categories. The epistolary authors deviate from the gospel writers in their understanding of the overall importance of eschatology in the chronology of Jesus. For them, Scripture comprises revelations and “prophetic writings” (see Rom. 16:25-26; 2 Pet. 1:19-21; Rev. 22:18-19)! For example, according to the NT epistles, Jesus Christ will die “once for all” (Gk. ἅπαξ hapax) “at the end of the age” (Heb. 9:26b), a phrase which consistently refers to the end of the world (cf. Mt. 13:39-40, 49; 24:3; 28:20). Similarly, just as Hebrews 1:2 says that the physical Son speaks to humanity in the “last days,” 1 Pet. 1:20 (NJB) clearly sets forth the eschatological timing of Christ’s initial appearance “at the final point of time.” Given that the epistles are the more didactic portions of Scripture, and that the gospel narratives are not considered historical by many scholars, it would therefore seem hermeneutically legitimate to interpret the narrative by the didactic!

The Explicit & the Implicit

“The implicit is to be interpreted in light of

the explicit. Not the other way around”

— R.C. Sproul

But we have it completely backwards. For centuries, we’ve tried to interpret the explicit (epistles) in light of the implicit (gospels). And yet, it’s the didactic portions of Scripture that teach with clear and explicit statements. For example, in terms of Jesus’ appearance and death, Hebrews 9:26 (KJV) says directly and clearly, “once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” This is an explicit statement that not only shows the time of his coming (ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων) but also the purpose of his appearance, namely, to sacrifice himself in order to put away sin (εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ). In both the Greek and English versions, the statement is very clear. Jesus’ death takes place at the consummation of the ages. We find a parallel passage in 1 Peter 1:20 (ASV):

“[Jesus] was foreknown indeed before

the foundation of the world, but was

manifested at the end of the times.”

These are straightforward, clear, and explicit teachings. To subordinate these explicit epistolary teachings of Scripture and to argue on the basis of implications drawn from the more obscure gospel narratives is a misuse of the Scripture. If we insist on the canonical context of the Bible, namely, that each book in the Old Testament (OT) & the NT is related to all the other books and is inspired by the Holy Spirit, then we have to be careful not to set these two divisions——namely, the gospels and the epistles——in opposition. The problem arises when we deduce certain things from the gospels, which then bring us into direct conflict with something that the Scripture teaches in the epistles very clearly and very plainly.

“Our implications must always be measured

by and made subordinate to what the

Scriptures explicitly teach” — R.C. Sproul

The Totality of Scripture

“Every particular passage of Scripture must

be measured and interpreted against the

whole of Scripture” — R.C. Sproul

Let’s look at the gospel narratives and the didactic literature of the epistles and compare them. The didactic literature clearly demonstrates that the NT is an Apocalypse, whereas the gospels claim to be historical eyewitness accounts of Jesus’ life, death, and resurrection. The first problem is that Bible scholars don’t consider the gospels as historical accounts, but rather view them as theological documents. The second problem is that the epistles seemingly contradict the gospels with regard to the birth, death, and resurrection of Christ by placing them in eschatological categories.

Now, let’s take the principle that “every particular passage of Scripture must be measured and interpreted against the whole of Scripture” and apply it to the Messianic timeline. And let’s ask the question: according to Scripture, does the Messiah come to earth during the time of antiquity or in the end times? In fact, most of the evidence with regard to the Messianic timeline in both the OT & NT is consistent with the epistles rather than with the gospels. For example, Zephaniah 1:7-8 declares that the Lord’s sacrifice will occur during “the day of the Lord” (not in antiquity; cf. Zeph. 1:14-18). Isaiah 2:19 says that people will hide in the caves of rocks when “the Lord … arises to terrify the earth.” In other words, the Lord’s resurrection is not separate from but contemporaneous with judgement day (cf. Rev. 6:15-17)! Similarly, Daniel 12:1 puts the resurrection of the anointed prince just prior to the great tribulation. This can be proved with detailed exegesis from the Greek text. For instance, the Septuagint (LXX) in Daniel 12:1 says παρελεύσεται, which means to “pass away,” while the Theodotion (Daniel 12:1) has ἀναστήσεται, meaning a bodily resurrection in the end-times. In the following verse (Daniel 12:2), the plural form of the exact same word (ἀναστήσονται) is used to describe the general resurrection of the dead! In other words, if the exact same word means resurrection in Daniel 12:2, then it must also necessarily mean resurrection in Daniel 12:1! Acts 3:20-21 similarly says that Christ will not be sent to earth until the consummation of the ages. Even Luke 17:30 claims that the Son of man has not yet been revealed! In fact, 1 Corinthians 15:22-24 tells us explicitly that Christ will be resurrected in the end-times (an idea also entertained by James Dunn):

“For as in Adam all die, so also in Christ all

will be made alive. But each in his own

order: Christ the first fruits, after that those

who are Christ’s at His coming, then comes

the end.”