Preacher's Liberty in Exegesis vs. Eisegesis
Exegesis, derived from a Greek term meaning "to lead out," is the process of interpreting a text by drawing out its original meaning from the text itself [8]. This stands in contrast to eisegesis, which involves reading one's own ideas or biases into the text, rather than deriving meaning from it [8]. For preachers, the distinction between these two approaches is crucial, as their role involves accurately conveying the divine message found in Scripture.
The importance of exegesis is underscored by the understanding that the Bible is the inspired word of God, and therefore its true meaning must be diligently sought. Charles Hodge, a prominent Old Princeton theologian, emphasizes that the only legitimate method for discussing a doctrine founded on Scripture is exegetical [8]. This means that if proponents argue a doctrine is taught in the Bible, opponents must demonstrate through recognized laws of interpretation that the Bible does not teach it [8]. This principle applies directly to preaching: the preacher's task is to present what the Bible says, not what they wish it said or what aligns with their preconceived notions.
Patristic writers, such as Augustine, recognized the power and necessity of preaching the word of God, even when discussing complex doctrines like predestination [2]. Augustine argued that the doctrine of predestination, far from being opposed to the advantage of preaching, was consistently commended and preached by the Apostle Paul himself [2]. This highlights that even challenging theological concepts are to be faithfully expounded through preaching, implying a commitment to understanding and conveying the biblical text accurately. John Chrysostom, an Eastern Orthodox father, further emphasized the teacher's duty to "build up and restore the souls of their disciples" not only through counsel and instruction but also by "alarming them, and delivering them up to God" [7]. This duty necessitates a careful handling of the text to ensure the message delivered is truly God's and not merely human opinion.
The Reformed tradition, particularly through figures like John Calvin, strongly advocates for rigorous exegesis. Calvin's commentaries exemplify a detailed engagement with the biblical text, seeking to understand the author's original intent and context [1]. He critiques practices that deviate from scriptural mandates, such as the Roman Catholic Church's understanding and practice of the diaconate, which he saw as a departure from Paul's instructions [1]. Calvin's approach demonstrates that faithful interpretation requires adherence to the biblical text, even when it challenges established traditions or practices. He also carefully distinguishes between similar-sounding passages, such as different instances of "binding and loosing" in Matthew, to ensure accurate interpretation of each context [5].
The danger of eisegesis lies in its potential to distort the biblical message, leading to misinterpretations that can have significant theological and practical consequences. For instance, Hodge discusses how certain theological systems, like those of the Jesuits, have been accused of abusing principles to justify actions like falsehood or perjury if committed for the perceived good of the Church [3]. While Hodge acknowledges that the principle of a higher obligation superseding a lower one can be valid, he implicitly warns against interpretations that twist moral principles to serve institutional ends, which can be a form of eisegesis. Similarly, he critiques those who "explain away the most catholic, and plainly revealed doctrines of the Bible" to conform to modern philosophical trends, rather than allowing Scripture to speak for itself [6]. This illustrates how external frameworks, when imposed on the text, can lead to a departure from its intended meaning.
The contrast between genuine righteousness and superficial adherence to rules, as described in Matthew 5:20, provides a biblical example that necessitates careful exegesis. The Jamieson, Fausset & Brown commentary on this verse explains that the righteousness Jesus demands "is plainly in kind, not degree" [4]. It must be an inward righteousness, contrasting with the "outward and formal righteousness of the scribes and Pharisees" [4]. An eisegetical reading might focus merely on outward performance or legalistic adherence, missing the deeper, internal transformation that the text calls for.
Preachers are called to exercise their liberty within the bounds of faithful exegesis. This liberty is not a license to invent meanings or impose personal views, but rather the freedom to explore and articulate the rich truths of Scripture as they are revealed. Hodge, in discussing the "liberty wherewith Christ has made his people free," notes that some modern theologians interpret obligations like Sabbath observance as "self-imposed" [9]. While acknowledging the importance of promoting religious interests, he points out that an obligation that is merely "self-imposed is limited to self" [9]. This highlights the need for preachers to ground their teachings in divine command and biblical revelation, rather than subjective human reasoning, to ensure that the message carries divine authority.
The work of Christ, for example, is a central doctrine that requires careful exegetical handling. Hodge argues that the Bible presents Christ as a priest offering himself as a sacrifice for sins, bearing sins, and being made a curse [10]. Any interpretation that omits these essential aspects, even if it emphasizes divine love, "leaves out entirely what is essential to the Scriptural doctrine of atonement" [10]. This demonstrates that a preacher's liberty must always be exercised in fidelity to the comprehensive witness of Scripture, ensuring that all aspects of a doctrine are drawn from the text, not read into it.
Sources
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 14.4: the holy discharge of it procures esteem and reverence. How absurd is it for Papists to maintain that, in making deacons, they do what Paul enjoins! First, why do they make deacons but to carry the cup in a procession, and to feed the eyes of the ignorant with I know not what ridiculous exhibitions? Besides, they do not even observe this; for not a single deacon has been made, during the last five hundred years, except that, after taking this step, he may immediately rise to the priesthood. What impudence is it, to boast of elev”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 34 [XIV.]--THE DOCTRINE OF PREDESTINATION NOT OPPOSED TO THE ADVANTAGE OF PREACHING.: But they say that the "definition of predestination is opposed to the advantage of preaching,"(13)--as if, indeed, it were opposed to the preaching of the apostle! Did not that teacher of the heathen so often, in faith and truth, both commend predestination, and not cease to preach the word of God? Because he said, "It is God that worketh in you both to will and to 539 do for His good pleasure,"(1) did he not also exhort that we should both will and do what is pl”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 51: is not invalidated by its possible or actual abuse. It has been greatly abused. Jesuits taught that the obligations to promote the good of the Church absorbed or superseded every other obligation. And, therefore, in their system not only falsehood and mental reservation, but perjury, robbery, and assassination became lawful if committed with the design of promoting the interests of the Church. Notwithstanding this liability to abuse, the principle that a higher obligation absolves from a lower stands firm. It is a dictate even of the natu”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:20: For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees--The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inw”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: passage, in which binding and loosing are mentioned, is in the eighteenth chapter of Matthew, where Christ says, “If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and 2441 a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven” ( Mt. 18:17, 18 ). This passage is not altogether similar to the former, but is to be understood somewhat differently”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: explain away the most catholic, and plainly revealed doctrines of the Bible, in obedience to the dictates of the modern transcendental philosophy. What however we have here immediately in view is, the objections which this class of writers make to the Church form of the doctrine of satisfaction, in obedience to the assumed moral axiom above mentioned, namely, that the innocent cannot by God be regarded and treated as guilty, or the guilty regarded and treated as righteous. It is indeed true that God cannot but regard every person as he r”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 109 Homily XII. Ephesians iv. 17 “This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding.” It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: § 7 . Objections. The only legitimate method of controverting a doctrine which purports to be founded on the Scriptures is the exegetical. If its advocates undertake to show that it is taught in the Bible, its opponents are bound to prove that the Bible, understood agreeably to the recognized laws of interpretation, does not teach it. This method, comparatively speaking, is little relied upon, or resorted to by the adversaries of the Church doctrine concerning the satisfaction of Christ. Their main reliance is on objections of two classe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 46: of the liberty wherewith Christ has made his people free. 334 Most of the modern evangelical theologians in Germany say that the obligation to observe the Sabbath is self-imposed. That is, that every man, and especially every Christian, is bound to do all he can to promote the interests of religion and the good of society. The consecration of the Lord’s Day to the worship of God is eminently conducive to these ends; therefore men are bound to keep it holy. But an obligation self-imposed is limited to self. One man thinks it best to devote”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 111: restoration of man to holiness and God, as the great end of the work of Christ, and regards his work as involving the greatest possible or conceivable manifestation of divine love, which manifestation is the most powerful of all natural influences to operate on the hearts of men; yet it leaves out entirely what is essential to the Scriptural doctrine of atonement. The Bible exhibits Christ as a priest, as offering Himself a sacrifice for the expiation of our sins, as bearing our sins in his own body on the tree, as having been made a cur”