Examples of Eisegesis in Teaching and Preaching

Eisegesis, the practice of interpreting a text by reading one's own ideas or biases into it, stands in contrast to exegesis, which seeks to draw out the original meaning of the text ^[8]. In Christian teaching and preaching, eisegesis can manifest in various ways, often leading to misinterpretations of biblical passages and the imposition of external agendas onto the scriptural message.

One common example of eisegesis occurs when a preacher or teacher uses a biblical text to support a preconceived notion or a contemporary issue that is not directly addressed by the text itself. For instance, while the Bible encourages diligence and wise stewardship of time, using passages that mention "early rising" (e.g., Mark 1:35, Luke 21:38) to advocate for a specific modern productivity hack could be eisegetical ^[2]. These passages describe Christ's practice of rising early for devotion or Abraham's early departure to execute God's commands, but they do not establish a universal command for early rising as a spiritual discipline in the way some modern interpretations might suggest ^[2]. Similarly, while the Bible speaks of meekness as a fruit of the Spirit and a characteristic of Christ (Galatians 5:22-23, Matthew 11:29), interpreting every mention of meekness as a call to passive acceptance in all circumstances, without considering the broader context of righteous action, could be eisegetical ^[1].

Another form of eisegesis involves selectively highlighting certain verses while ignoring others, or imposing a modern understanding of a word onto its ancient context. For example, when discussing the roles within the church, Ephesians 4:11 lists "apostles," "prophets," "evangelists," and "shepherds and teachers" as gifts Christ gave to the church ^[3]. An eisegetical approach might emphasize only one of these roles, or interpret them through a lens that prioritizes a specific contemporary church structure, rather than understanding them as distinct, divinely appointed functions within the early Christian community ^[6]. The Jamieson, Fausset & Brown commentary notes that apostles, prophets, and evangelists were "special and extraordinary ministers," while "pastors and teachers" were "ordinary stated ministers of a particular flock," suggesting a distinction that might be overlooked in an eisegetical reading ^[6].

Eisegesis can also occur when teachers "heap" up doctrines that appeal to "itching ears" rather than adhering to "sound doctrine" ^[5]. This phenomenon, warned against in 2 Timothy 4:3, describes a situation where people seek out teachers who will affirm their "own lusts" or preferences, leading to a proliferation of teachings that are not grounded in the authentic message of the Gospel ^[5]. Such teachers might present a variety of interpretations, not because they are exegetically sound, but because they cater to popular demand or personal biases ^[5].

The danger of eagerness to teach, particularly without proper qualification or humility, can also lead to eisegetical practices ^[4]. James 3:1 warns against becoming "many masters" or "teachers" too hastily, implying that the office requires careful governance of the tongue and a deep understanding of the message ^[4]. John Chrysostom, an early Church Father, emphasized the need for discernment in teaching, noting that sometimes "it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required," it can be problematic ^[7]. This highlights the importance of understanding the nature of the biblical text and the appropriate method of conveying its message, rather than imposing a uniform approach that may distort its intent.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
Torrey's Topical Textbook “Torrey's Topical Textbook: Early Rising — Christ set an example of -- Mr 1:35; Lu 21:38; Joh 8:2. Requisite for Devotion. -- Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9. Executing God's commands. -- Ge 22:3. Discharge of daily duties. -- Pr 31:15. Neglect of, leads to poverty -- Pr 6:9-11. Practised by the wicked, for Deceit. -- Pr 27:14. Executing plans of evil. -- Mic 2:1. Illustrates spiritual diligence -- Ro 13:11,12. Exemplified Abraham. -- Ge 19:27. Isaac, &c. -- Ge 26:31. Jacob. -- Ge 28:18. Joshua &c. -- Jos 3:1. Gideon. -- Jdj 6:38. Samuel. -- 1Sa 15:12. David. -- 1Sa 17:20. Mary, &c. -- Mr ”
Ephesians “He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; -- Ephesians 4:11”
James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”
2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:3: they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in t”
Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4:11: Greek, emphatical. "Himself" by His supreme power. "It is HE that gave," &c. gave some, apostles--Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [EADIE]. Ministers did not give themselves. Compare with the list here, Co1 12:10, Co1 12:28. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, an”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 449 Homily XIII. 1 Timothy iv. 11–14 “These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, ”
Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 32:2: My doctrine shall drop, &c.--The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Isa 5:6; Isa 55:10-11).”

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