Avoiding Allegory and Eisegegia in Biblical Teaching
Avoiding Allegory and Eisegegia in Biblical Teaching
The biblical warning against allegory and eisegegia (reading one's own meaning into the text) is rooted in passages such as I Timothy 1:4 and 4:7, which caution against "stories and endless genealogies" and "irreverent, silly myths" that lead to "arguings" rather than "stewardship of God which is with faith" [1, 4]. The apostle Paul's concern is that such approaches to scripture undermine the authority and clarity of God's word.
Allegory, as a literary device, involves conveying a meaning beyond the literal interpretation of the text. While it can be a valid method of interpretation, as seen in Paul's use of allegory in Galatians 4:24, it can also be misused to impose external meanings onto the text [2]. Easton's Bible Dictionary notes that every parable is a form of allegory, but not all allegories are parables [3].
To avoid eisegegia, biblical interpreters must prioritize the literal and historical context of the text. Commenting on Mark 4:30, Adam Clarke emphasizes Jesus' carefulness in using simple and intelligible language to convey spiritual truths, avoiding "fine turns of eloquence" that might obscure the message [5]. Similarly, Matthew Henry advises Titus to avoid "idle and foolish enquiries" that do not contribute to "God's glory nor the edification" of believers [6].
The danger of allegorical interpretation lies in its potential to "spoil" or "despoil" believers of the true meaning of scripture, as warned by the apostle Paul in Colossians 2:8. John Gill and Jamieson, Fausset & Brown, in their commentaries on this passage, caution against the "philosophy" and "vain deceit" of human traditions that can lead to spiritual captivity [8, 9].
In Ecclesiastes 7, the wise man warns against being "righteous over much," or overly rigid in one's interpretation, which can lead to a form of self-righteousness that despises others [7, 10]. Instead, interpreters should strive for a balanced approach that seeks to understand the text in its original context, avoiding both literalism and allegorism.
By being mindful of these warnings and guidelines, biblical teachers can avoid the pitfalls of allegory and eisegegia, and instead, provide instruction that is "true," "useful," and "intelligible to the meanest capacities" [5].
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Allegory — Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically. Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.”
- I Timothy “I Timothy 4:7 (BSB) — But reject irreverent, silly myths. Instead, train yourself for godliness.”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 4:30: Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7:16: Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even wor”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:8: Translate, "Beware (literally, 'Look' well) lest there shall be (as I fear there is: the Greek indicative expresses this) any man (pointing to some known emissary of evil, Gal 1:7) leading you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. The apostle does not condemn all philosophy, but "the philosophy" (so Greek) of the Judaic-oriental heretics at Colosse, which afterwards was developed into Gnosticism. You, who may have "the riches of full assurance" and "the tre”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:8: Beware lest any man spoil you,.... Or despoil you; rob you of the rich treasure of the Gospel, strip you of your spiritual armour, take away from you the truths and doctrines of Christ, and divest you of your spiritual privileges and blessings; suggesting, that the false teachers were thieves and robbers, and men of prey: or drive and carry you away as spoils, as the innocent harmless sheep are drove, and carried away by wolves, and by the thief that comes to steal, to kill, and destroy; intimating, that such as these were the heretics of those times; wherefore it ”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7 (introduction): INTRODUCTION TO ECCLESIASTES 7 The wise man having exposed the many vanities to which men are subject in this life, and showed that there is no real happiness in all outward enjoyments under the sun; proceeds to observe what are remedies against them, of which he had interspersed some few hints before, as the fear and worship of God, and the free and, moderate use of the creatures; and here suggests more, and such as will protect from them, or support under them, or teach and instruct how to behave while attended with them, and to direct to what ar”