Eisegesis and Allegorical Interpretation in Biblical Hermeneutics
Eisegesis is an interpretive approach that reads a pre-conceived meaning into a text, rather than deriving meaning from the text itself [7]. This stands in contrast to exegesis, which aims to draw out the original meaning intended by the author. Allegorical interpretation, while sometimes a legitimate hermeneutical tool, can become a form of eisegesis when it assigns symbolic meanings to every detail of a text without proper contextual or authorial justification [7].
The danger of eisegesis is particularly evident in the interpretation of parables. For instance, the parables of Jesus are stories designed to convey a spiritual truth through analogy, rooted in common aspects of life [7]. To understand a parable, interpreters should identify the central analogy within its historical and Gospel context. Speculative allegorical meanings that were not intended by the author should be avoided in every element of a parable [7]. For example, the parable of the sower (Matthew 13:3-9) addresses the varied responses to Jesus' message, and its interpretation should focus on this central theme rather than assigning arbitrary symbolic meanings to every detail [7].
However, not all allegorical interpretation is eisegetical. Sometimes, biblical texts themselves invite a multi-layered understanding. The Jamieson, Fausset & Brown Commentary, for example, often identifies both a literal and a spiritual or antitypical fulfillment of prophecy. In Isaiah 26:13, the commentary suggests that "other lords" can refer to both temporal heathen kings and spiritual idols and lusts [2]. Similarly, Isaiah 35:5 is described as figuratively depicting joy at deliverance from historical enemies like Assyria and Babylon, while also being literally true of the "antitypical times of Messiah and His miracles" [6]. This approach acknowledges a deeper meaning without necessarily imposing an external one.
The concept of "mystery" in the New Testament also illustrates a form of revealed, rather than imposed, meaning. Paul's "mystery of Christ" (Ephesians 3:4) refers to Christ himself, once hidden but now revealed. The commentary suggests that understanding this mystery comes from reading and perceiving Paul's own understanding of it, implying a meaning to be discovered rather than invented [4].
Even in Jewish tradition, the idea of interpretation (melitzah) is recognized. Abraham Ibn Ezra, commenting on Genesis 42:23, defines "Ha-melitz" as an interpreter, relating it to "melitzah" (figure of speech) [1]. This highlights the role of interpretation in understanding nuanced language. Similarly, his commentary on Exodus 32:25 explains "le-shimtzah" (for a derision) as an adjective used in place of an infinitive, meaning that people will whisper about faults and defame them [8]. This demonstrates a careful linguistic analysis to derive meaning.
The distinction between eisegesis and legitimate interpretation often lies in the source of the meaning. When the Jamieson, Fausset & Brown Commentary notes that the Hebrew word for "thanksgiving" (Jeremiah 30:19) includes confession, it explains that "the highest praises we can bestow are only confessing what God really is" [5]. This interpretation is presented as inherent to the word's meaning and the nature of praise. Similarly, when Jeremiah 31:34 is applied "specially of Israel" and "secondarily, true of believers," it suggests a divinely intended scope of application rather than an arbitrary one [9]. The commentary also connects "I am with thee" (Jeremiah 1:8) to other biblical passages like Exodus 3:12 and Joshua 1:5, indicating a consistent biblical theme rather than an imposed meaning [3].
Sources
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 42:23: THE INTERPRETER. Ha-melitz means the interpreter. It is related to melitzah (figure of speech) (Prov. 1:6).”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 26:13: other lords--temporal; heathen kings (Ch2 12:8; Ch2 28:5-6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Rom 6:16-18). by thee only--It is due to Thee alone, that we again worship Thee as our Lord [MAURER]. "(We are) Thine only, we will celebrate Thy name" [HORSLEY]. The sanctifying effect of affliction (Psa 71:16; Psa 119:67, Psa 119:71).”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 1:8: (Eze 2:6; Eze 3:9). I am with thee-- (Exo 3:12; Jos 1:5).”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 3:4: understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (Ti2 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand. the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 30:19: thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [BENGEL], (Jer 17:26; Jer 31:12-13; Jer 33:11; Isa 35:10; Isa 51:11). multiply them-- (Zac 10:8).”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 35:5: Language figuratively, descriptive of the joy felt at the deliverance from Assyria and Babylon; literally, true of the antitypical times of Messiah and His miracles (see Margin references, Mat 11:5; Luk 7:2; Jo2 1:5, Jo2 1:8; Act 3:2).”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 32:25: [FOR A DERISION.] Scripture employs an adjective ( le-shimtzah ) in place of an infinitive. 118 In place of the infinitive le-hashmitz . The meaning of le-shimtzah (for a derision) is that they will be a derision, a blemish, a defamation. 119 People will whisper about their faults, deriding them, defaming them.”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:34: True, specially of Israel (Isa 54:13); secondarily, true of believers (Joh 6:45; Co1 2:10; Jo1 2:20). forgive . . . iniquity . . . remember . . . no more-- (Jer 33:8; Jer 50:20; Mic 7:18); applying peculiarly to Israel (Rom 11:27). Secondarily, all believers (Act 10:43).”