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Balancing Biblical Examples with Eisegesis in Preaching

Preaching that effectively balances biblical examples with the avoidance of eisegesis requires careful attention to the text's original meaning and its application to contemporary life. Eisegesis, the practice of reading one's own ideas or interpretations into the text, stands in contrast to exegesis, which seeks to draw out the meaning inherent in the text itself. While biblical examples offer rich material for sermons, their use must be grounded in sound interpretive principles to prevent misrepresentation of the biblical message.

The Bible itself provides numerous examples for instruction and warning. Christ, for instance, is presented as the ultimate example in various virtues: meekness (Psalm 45:4; Isaiah 53:7; Matthew 11:29; 2 Corinthians 10:1; 1 Peter 2:21-23), diligence (Mark 1:35; Luke 2:49), early rising (Mark 1:35; Luke 21:38; John 8:2), and prudence (Isaiah 52:13; Matthew 21:24-27; 22:15-21) [7, 8, 10, 12]. Pastors are also exhorted to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [9]. The experiences of the Jews serve as a warning (Hebrews 4:11), and the prophets provide an example of enduring affliction (James 5:10) [9]. These examples are explicitly presented in the biblical text as models for behavior or as cautionary tales.

However, the use of biblical narratives and characters as examples can become problematic when a preacher imposes a meaning or application that is not supported by the text's original context or authorial intent. This is where eisegesis can subtly enter. For instance, while Ecclesiastes speaks of a time for everything, including weeping and laughing (Ecclesiastes 3:4), and the immutability of God's work (Ecclesiastes 3:14), a preacher might be tempted to extract a specific modern-day application without first understanding the broader philosophical and theological arguments of the book [1, 2]. The "Preacher" (Koheleth), identified with Solomon, reflects on his past experience as king in Jerusalem (Ecclesiastes 1:1, 12) [16, 17]. His search for "acceptable words" and "words of truth" (Ecclesiastes 12:10) underscores the importance of careful communication, a principle directly applicable to preaching [13].

To avoid eisegesis, preachers must prioritize exegesis, which involves a thorough investigation of the biblical text within its historical, cultural, linguistic, and literary contexts. This includes understanding the genre of the text, the original audience, and the author's purpose. For example, when interpreting a parable, it is crucial to remember that a parable is a comparison or illustration of one subject by another, sometimes even a short proverb or an enigmatic maxim (1 Samuel 10:12; 24:13; Proverbs 1:6) [11]. Over-allegorizing every detail of a parable, beyond its primary point of comparison, can lead to eisegesis.

The Apostle Paul, in Ephesians, provides a framework for understanding the Christian's former state and new identity. He reminds believers that they were once "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without God in the world" (Ephesians 2:12) [3]. This stark contrast between their past and present status in Christ is a foundational theological point. A preacher might use this example to illustrate the transformative power of the Gospel. However, if the preacher were to interpret "aliens from the commonwealth of Israel" in a way that suggests a modern political or nationalistic application not intended by Paul, it would be eisegetical. Paul's focus here is on spiritual alienation and inclusion through Christ, not contemporary geopolitical issues.

Similarly, Paul's exhortation to "let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice" (Ephesians 4:31) provides clear ethical instruction [4]. This command is rooted in the new identity believers have in Christ. A preacher could use this as an example of Christian conduct. However, if the preacher were to impose a specific cultural understanding of "anger" or "malice" that contradicts the biblical understanding, or to suggest that these emotions are never permissible even in righteous indignation (as seen in some biblical figures), it would be an eisegetical misapplication. The cross-references for Ephesians 4:31 show a consistent biblical theme against such negative behaviors, from Genesis to Revelation [4].

The role of the preacher is to be a messenger of God's word, not a source of personal opinions or speculative interpretations. John Gill, a Baptist commentator, notes on Hosea 12:10 that God speaks through prophets and apostles, and that the doctrines of grace dispensed by them are "no other than the voice of Christ speaking in them" [14]. This emphasizes the divine origin and authority of the message. Matthew Henry, a Nonconformist commentator, suggests that Isaiah, in speaking of himself as an "acceptable preacher," also functions as a type of Christ, who is the ultimate Saviour [15]. This highlights the Christocentric nature of biblical preaching.

Preachers are called to "speak the truth in love" (Ephesians 4:15) and to handle the word of God accurately. This involves a commitment to diligent study and prayerful discernment. The "Treasury of Scripture Knowledge" provides extensive cross-references, demonstrating the interconnectedness of biblical themes and passages [1, 2, 3, 4, 5, 6]. For instance, the concept of God's unchangeable work in Ecclesiastes 3:14 is linked to Deuteronomy 32:4, Psalms 33:11, and Romans 11:36, among others, showing a consistent theological thread throughout Scripture [2]. This kind of intertextual awareness helps prevent isolated interpretations that can lead to eisegesis.

Sources

  1. Treasury of Scripture Knowledge “Ecclesiastes 3:4 cross-references: Genesis 21:6, Exodus 15:20, 2 Samuel 6:16, Nehemiah 8:9, Nehemiah 9:1, Psalms 30:5, Psalms 126:1, Psalms 126:5, Ecclesiastes 7:14, Isaiah 22:12, Isaiah 40:1, Isaiah 40:2, Matthew 9:15, Matthew 11:17, Luke 1:13, Luke 1:58, Luke 6:21, John 16:20, Romans 12:15, 2 Corinthians 7:10, James 4:9”
  2. Treasury of Scripture Knowledge “Ecclesiastes 3:14 cross-references: Deuteronomy 32:4, 2 Samuel 22:31, Psalms 33:11, Psalms 64:9, Psalms 76:10, Psalms 119:90, Proverbs 19:21, Proverbs 21:30, Proverbs 30:6, Ecclesiastes 5:6, Ecclesiastes 5:7, Ecclesiastes 7:18, Ecclesiastes 8:12, Ecclesiastes 12:13, Isaiah 10:12, Isaiah 46:10, Isaiah 59:18, Daniel 4:34, Daniel 8:8, Daniel 11:2, John 19:10, John 19:28, Acts 2:23, Acts 4:28, Acts 5:39, Romans 11:36, Ephesians 3:11, Titus 1:2, James 1:17, Revelation 15:4”
  3. Treasury of Scripture Knowledge “Ephesians 2:12 cross-references: Genesis 15:18, Genesis 17:7, Exodus 12:45, Exodus 24:3, Numbers 18:19, 2 Chronicles 15:3, Ezra 4:3, Psalms 89:3, Isaiah 44:6, Isaiah 45:20, Isaiah 61:5, Jeremiah 14:8, Jeremiah 17:13, Jeremiah 31:31, Jeremiah 33:20, Ezekiel 13:9, Ezekiel 37:26, Hosea 3:4, Luke 1:72, John 4:22, John 10:16, John 15:5, Acts 3:25, Acts 14:15, Acts 28:20, Romans 1:28, Romans 9:4, Romans 9:8, 1 Corinthians 8:4, 1 Corinthians 10:19, Galatians 3:16, Galatians 4:8, Ephesians 4:18, Colossians 1:5, Colossians 1:21, Colossians 1:27, 1 Thessalonians 4:5, 1 Thessalonians 4:13, 2 Thessalonian”
  4. Treasury of Scripture Knowledge “Ephesians 4:31 cross-references: Genesis 4:8, Genesis 27:41, Genesis 37:4, Genesis 37:21, Leviticus 19:16, 2 Samuel 13:22, 2 Samuel 19:27, 2 Samuel 19:43, Psalms 15:3, Psalms 50:20, Psalms 64:3, Psalms 101:5, Psalms 140:11, Proverbs 6:19, Proverbs 10:12, Proverbs 10:18, Proverbs 14:17, Proverbs 18:8, Proverbs 19:12, Proverbs 25:23, Proverbs 26:20, Proverbs 26:24, Proverbs 29:9, Proverbs 29:22, Ecclesiastes 7:9, Jeremiah 6:28, Jeremiah 9:4, Acts 19:28, Acts 21:30, Acts 22:22, Romans 1:29, Romans 3:14, 1 Corinthians 5:8, 1 Corinthians 14:20, 2 Corinthians 12:20, Galatians 5:20, Ephesians 4:26, C”
  5. Treasury of Scripture Knowledge “Ecclesiastes 5:8 cross-references: 1 Kings 21:19, 1 Chronicles 21:15, 2 Chronicles 26:10, Job 20:19, Job 24:23, Job 27:8, Psalms 10:17, Psalms 12:5, Psalms 55:9, Psalms 58:10, Psalms 82:1, Psalms 83:18, Psalms 95:3, Psalms 140:11, Proverbs 8:17, Ecclesiastes 3:16, Ecclesiastes 4:1, Isaiah 3:15, Isaiah 5:7, Isaiah 10:5, Isaiah 10:12, Isaiah 37:36, Isaiah 46:10, Isaiah 57:15, Isaiah 59:13, Jeremiah 22:17, Ezekiel 22:6, Amos 5:12, Amos 6:2, Amos 6:12, Amos 8:4, Micah 2:1, Micah 2:9, Micah 3:1, Micah 3:9, Micah 6:10, Habakkuk 1:2, Habakkuk 1:12, Zechariah 7:9, Zechariah 8:6, Malachi 3:5, Matthew 1”
  6. Treasury of Scripture Knowledge “Ecclesiastes 11:9 cross-references: Genesis 3:6, Genesis 6:2, Numbers 15:30, Numbers 15:39, Numbers 22:32, Deuteronomy 29:19, Joshua 7:21, 2 Samuel 11:2, 1 Kings 18:12, 1 Kings 18:27, 1 Kings 22:15, Job 31:7, Psalms 50:4, Psalms 81:12, Ecclesiastes 2:10, Ecclesiastes 3:12, Ecclesiastes 3:17, Ecclesiastes 7:14, Ecclesiastes 12:1, Ecclesiastes 12:14, Jeremiah 7:24, Jeremiah 23:17, Jeremiah 44:16, Lamentations 3:27, Matthew 5:28, Luke 15:12, Acts 14:16, Acts 17:30, Acts 24:25, Romans 2:5, Romans 14:10, 1 Corinthians 4:5, 2 Corinthians 5:10, Ephesians 2:2, Hebrews 9:27, 1 Peter 4:3, 2 Peter 3:7, 1”
  7. 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”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
  9. Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
  10. 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 ”
  11. Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
  12. Torrey's Topical Textbook “Torrey's Topical Textbook: Prudence — Exhibited in the manifestation of God's grace -- Eph 1:8. Exemplified by Christ -- Isa 52:13; Mt 21:24-27; 22:15-21. Intimately connected with wisdom -- Pr 8:12. The wise celebrated for -- Pr 16:21. They who have Get knowledge. -- Pr 18:15. Deal with knowledge. -- Pr 13:16. Look well to their goings. -- Pr 14:15. Understand the ways of God. -- Ho 14:9. Understand their own ways. -- Pr 14:8. Crowned with knowledge. -- Pr 14:18. Not ostentatious of knowledge. -- Pr 12:23. Foresee and avoid evil. -- Pr 22:3. Are preserved by it. -- Pr 2:11. Suppress angry fee”
  13. Ecclesiastes “The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. -- Ecclesiastes 12:10”
  14. Hosea (Baptist/Reformed) “John Gill on Hosea 12:10: I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:1”
  15. Isaiah (Nonconformist/Puritan) “Matthew Henry on Isaiah 50:4: Our Lord Jesus, having proved himself able to save, here shows himself as willing as he is able to save, here shows himself as willing as he is able. We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. I. As an acceptable preacher. Isaiah, a a proph”
  16. Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 1 (introduction): the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ecc 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.”
  17. Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 1:12: Resumption of Ecc 1:1, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated. was king--instead of "am," because he is about to give the results of his past experience during his long reign. in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was”
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