Exegesis or Eisegesis?

True of False?

Exegesis is “the process of careful analytical study of the Bible to produce useful interpretations of those passages.” (The word “exegesis” comes from the Greek term, exegeomai, which means “to explain” or “to narrate” or “to show the way”.

The process of exegesis involves asking questions of the text that might unearth new insights. However, The Anchor Yale Bible Dictionary is clear that the goal of exegesis is “to know neither less nor more than the information actually contained in the passage. Exegesis places no premium on speculation or inventiveness” and “novelty in interpretation is not prized.”

Simply put, exegesis is not about discovering what we think a text means (or what we want it to mean), but what the biblical author meant. It’s concerned with intentionality; what the author intended his original readers to understand.

The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants.

Obviously, only exegesis does justice to the text. Eisegesis is a mishandling of the text and often leads to a misinterpretation. Exegesis is concerned with discovering the true meaning of the text, respecting its grammar, syntax, and setting. Eisegesis is concerned only with making a point, even at the expense of the meaning of words.

Second Timothy 2:15 commands us to use exegetical methods: “Present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” An honest student of the Bible will be an exegete, allowing the text to speak for itself. Eisegesis easily lends itself to error, as the would-be interpreter attempts to align the text with his own preconceived notions. Exegesis allows us to agree with the Bible; eisegesis seeks to force the Bible to agree with us.

The process of exegesis involves, (1), observation: what does the passage say? (2), interpretation: what does the passage mean? (3), correlation: how does the passage relate to the rest of the Bible? and (4), application: how should this passage affect my life?

Eisegesis, on the other hand, involves, (1), imagination: what idea do I want to present? (2), exploration: what Scripture passage seems to fit with my idea? and, (3), application: what does my idea mean? Notice that, in eisegesis, there is no examination of the words of the text or their relationship to each other, no cross-referencing with related passages, and no real desire to understand the actual meaning. Scripture serves only as a prop to the interpreter’s idea.

First, “the interpreter-teacher” decides on a topic. Let’s say, for purpose of this example, today, the sermon will be about “What is heaven like?” The interpreter reads Colossians 3:1, “Therefore if you have been raised with Christ [to a new life, sharing in His resurrection from the dead], keep seeking the things that are above, where Christ is, seated at the right hand of God”. And the point the interpreter-teacher wants to make is that “we are already in heaven”.

He then goes on to use a story known as “The Allegory of the Cave”, which was presented by the Greek philosopher Plato to compare “the effect of education and the lack of it on our nature”. It is written as a dialogue between Plato’s brother Glaucon and his mentor Socrates and is narrated by the latter. In the allegory, Plato describes people who have spent their entire lives chained by their necks and ankles in front of an inner wall with a view of the empty outer wall of the cave. They observe the shadows projected onto the outer wall by objects carried behind the inner wall by people who are invisible to the chained “prisoners” and who walk along the inner wall with a fire behind them, creating the shadows on the inner wall in front of the prisoners. The “sign bearers” pronounce the names of the objects, the sounds of which are reflected near the shadows and are understood by the prisoners as if they were coming from the shadows themselves.

Only the shadows and sounds are the prisoners’ reality, which are not accurate representations of the real world. The shadows represent distorted and blurred copies of reality we can perceive through our senses, while the objects under the Sun represent the true forms of objects that we can only perceive through reason.

Socrates explains how the philosopher is like a prisoner freed from the cave and comes to understand that the shadows on the wall are not the direct source of the images seen. A philosopher aims to understand and perceive the higher levels of reality. However, the other inmates of the cave do not even desire to leave their prison, for they know no better life. (this color print is from Wikipedia, the free encyclopedia.)

He concludes by alleging that Christian’s current view of heaven is like that of the people trapped in the Allegory of The Cave. It is a sweeping assumption, overly broad in its accusation, and breathtakingly inaccurate, incomplete and totally inadequate. He goes on to hypothesize that only heaven is real and the earth or the natural world is just a shadow, like the shadows on the wall of a cave, reflected by the light of a fire. I suppose one could find some similarity in the Bible verse found in 2 Corinthians 4:18, which says “while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal”, but even this verse and the surrounding verses are Paul telling us about his own life and ministry and NOT about what heaven is like. In the world’s eyes, Paul’s life was an incredible failure. At the height of a career that would reach much higher, he left it all for a life of hardship, suffering and persecution, with eventual martyrdom. Paul recognized that the world only sees the outward, not the unseen eternal things. When we look at the things which are seen, all we see is our light affliction, and then it doesn’t seem very light! But when we look at the things which are not seen, then we see and appreciate the eternal weight of glory.

Paul isn’t saying that all afflictions automatically produce glory. It is possible to allow suffering to destroy us and to let affliction make us bitter, miserable, and self-focused. However, if we will look to the things which are not seen then our affliction will work in us an eternal weight of glory.(Comment in this color is taken from David Guzik’s Enduring Word Commentary). But, even 2 Corinthians 4:18 is not about what heaven is like.

Certainly, there is nothing wrong with preaching about what heaven is like. And a cursory reading of Colossians 3:1 seems to support that passage as an apt illustration. However, the above interpretation is totally wrong. First, using a secular philosophical teaching to illustrate and illuminate a Biblical truth is speculative at best and errant at its worst.

This interpreter-teacher (or others) may point to the many parables, allegories and idioms used in the Bible as justification for using Plato’s the Allegory of the Cave. However, when the Bible uses such methods to tell a story, the characters and-or events are symbols representing other events, ideas, or people, they are based on pre-existing and familiar people, places and things. They are NOT secular-philosophical assumptions, or presumptions.

Our interpreter-teacher is using an eisegesis to skillfully syncretize Biblical truth and scriptures verses with philosophical teachings which come from the imagination of man, in order to lend some religious credence to his remarks.

For example, our interpreter-teacher says, “the author of The Allegory of the Cave is telling us to step out of the cave and to see the brilliance of the sun. But the captive in the cave says, “And be blinded by the intensity of the sun? No thank you! We have lived in this cave for decades and centuries, and if it was good enough for my grandpa, it’s good enough for me!”.

Our interpreter-teacher then goes on to allege that the Apostle Paul, based on 1 Colossians 3:1, in many ways is calling us, as Christians, to step out of our cave and into the light of the sun; in other words we should come out of our darkened minds of ignorance and simplicity and become enlightened. (Thus the transition – the eisegesis – the syncretism). The Apostle Paul is calling us to set our minds on heavenly things, not on things of this earth. He goes on to state “that we go on to explore the message of this passage in Colossians, we are going to do it through three points:

The first point is that you are already in heaven, whether you know it or not.

Secondly, heaven is for real.

And, thirdly, heaven is a world of love.”

Our interpreter goes on to cite verse one, that “you have been raised with Christ”;

Verse three, “you have died with Christ”;

And then in a reference to Ephesians 2:6, “You have ascended with Christ”.

All of this to further his personal interpretation that heaven is real and our current existence is just a shadow.

Then in a slight-of-hand movement, our interpreter-teacher, goes to Ezekiel 10:9 and sarcastically uses several complex symbolisms from the Bible to explain what heaven looks like, saying “and remember, this is oh-so crystal clear”, know that it is NOT clear at all. (This is an effective deflection to confuse the listener-student about thier own view of heaven so they will lay their old “caveman, cave-like, neanderthal beliefs” aside, and enter into the light of this new revelation” about what heaven is really like.

A problem for our interpreter-teacher arises if the Christian-listener is a Bible student and will read and study Ezekiel chapter 10, only to discover that Ezekiel 10 is not meant to be a description of heaven. It is The Vision of God’s Glory Departing the Temple. Our interpreter-teacher is misleading the listener a false teaching.

Ezekiel 10 serves as a sobering reminder of the consequences of straying from God’s righteous path. The departing Glory of the Lord from the Temple, however, doesn’t signify an eternal absence, but a call to repentance, encouraging us to invite God’s glory back into our lives by living in obedience and faith.

The Themes of Ezekiel 10 are:

God’s Majesty and Power,
Divine Judgement,
Divine Presence and Absence,
Prophet’s Visionary Experience,
Symbolism of Cherubim.

The Topics of Ezekiel chapter 10 are:

Ezekiel’s Vision of God,
The Glory of the Lord,
The Cherubim,
The Wheel within a Wheel,
The Departure of the Glory of the Lord from the Temple,

The People:

Ezekiel,
God,
Cherubim.

The Locations named in Ezekiel chapter 10 are:

The Temple in Jerusalem,
The threshold of the temple,
East gate of the Lord’s house.

Our interpreter-teacher further confuses the student-listener by using a “dietetical” approach by having omitted the real intention of Ezekiel chapter 10.

It is a skillful presentation with a the intention of ‘salting the oats’ of the listener to come out of their ancient and archaic cave which is a metaphor for our ‘old way of thinking about heaven and scriptures’ and to come into the light and thirst for this new way of thinking, this new revelatory view of God and heaven.

His presentation completed, our interpreter-teacher concludes with an invitation for his listeners to accept Jesus’ free gift of heaven, which is without cost. Of course this can be practically irresistible to the ‘heavy burdened and weary traveler of earth’.

Of course Jesus does call, and does encourage each and every person to put down his or her burdens of this earth and to look to Him for relief. And the Bible is abundantly clear that this greatest of Gifts cannot be earned nor can it be purchased for any price. However, Jesus also makes abundantly clear that we trade in or sacrifice our old life for a new life with Him. And indeed, the salvation of one’s soul begins immediately for the person who accepts these terms, and lasts eternally. It is upon these conditions that we will live with Him in heaven, forever.

But let’s be clear: The gift is NOT heaven. Heaven is only the result of the Gift. The Gift is Jesus. The gift is His mercy and forgiveness. He gift is the eradication of power and the penalty of sin and death. The result of The Greatest of all Gifts is an eternity with Him in heaven.

 

 

Our interpreter-teacher’s first point is that you are already in heaven, whether you know it or not, is true, however, it is positional.

Secondly, our interpreter-teacher says heaven is for real. True.

And, thirdly, heaven is a world of love. Oddly put, but true.

Our interpreter-teacher goes on to cite Colossian 3:1, that “you have been raised with Christ”; and, in verse three, “you have died with Christ”; and finally, in a reference to Ephesians 2:6, “You have ascended with Christ”. This is to point out that these verses sound as if they were written in the present tense, suggesting that they have already come to pass. However, all three verses cited are in the aorist tense, which means they are positionally true in the past, as well as in the present and will be true in the future. This is what is known as “positionally” true, and “progressively true” in its application. One day it will be “practical” and true.. God has said it, we are in the process of getting these, so it is as good as done, but not just yet.

Our interpreter-teacher has some very creative thoughts and ideas and is very entertaining in his Osteen-esque way of preaching. But, in the meantime, I say let’s leave the inerrant Word of God as it is presented in the Bible. It is written to all people in a way to be understood by all people. Now, as Paul instructed Timothy, God instructs you, “therefore, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness;  so that the man or woman of God may be fully capable, equipped for every good work”.

Until He returns!

Your Brother and Friend,

Mike Young.