Explaining Theology in Everyday Language for Non-Specialists
Paul describes himself as "unskilled in speech, yet not unskilled in knowledge," insisting that he has made the truth manifest in all things to his hearers [2]. This self-assessment captures a perennial tension in Christian communication: the gap between possessing theological knowledge and conveying it accessibly. The apostle's claim is not false modesty but a recognition that rhetorical polish and substantive understanding are distinct gifts. His concern was clarity of content, not eloquence of delivery.
The Biblical Priority of Clarity
Scripture consistently values intelligibility over sophistication. The psalmist declares, "The opening of Thy words enlighteneth, instructing the simple" [1]. God's revelation is designed to reach those without specialized training. When Paul contrasts speaking in tongues with prophesying, he emphasizes that prophecy "speaketh unto men to edification; and exhortation; and comfort" precisely because it uses "a language understood by the common people" [7]. The criterion is not whether the speaker sounds learned but whether the hearer grasps the message. This principle extends to all forms of Christian instruction—preaching, prayer, and song alike [7].
The Ethiopian eunuch's encounter with Philip illustrates both the accessibility and the contextual nature of biblical understanding. When asked if he understands Isaiah's prophecy, the eunuch replies, "How can I, except some man should guide me?" [4]. Adam Clarke notes this is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some claim. Rather, the eunuch lacked knowledge of the Gospel dispensation to which the text referred. Where the Gospel has been proclaimed and the apostolic writings are available, "every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright" person [4]. The issue is not intellectual capacity but access to the framework of redemptive history.
Spiritual Discernment and Plain Speech
John Gill observes that the wisdom of Proverbs "are all plain to him that understandeth"—that is, to those whose understanding is enlightened by the Spirit of God [5]. The carnal man, regardless of natural knowledge, cannot discern spiritual things. Yet this spiritual prerequisite does not license obscurity. The mysteries of the Gospel are hidden in parables from some, but to those given understanding, they are revealed [5]. The teacher's task is to present truth in forms that the Spirit can use to illumine, not to erect additional barriers of jargon or complexity.
Chrysostom urged his congregation to read the Gospel section appointed for the coming Sunday before they arrived at church [8]. This practice assumes that ordinary believers, reading on their own, can engage the text meaningfully. The homily then builds on that prior encounter rather than replacing it. Such an approach treats the laity as capable interpreters, not passive recipients of expert pronouncements.
The Danger of Unnecessary Complexity
Jesus models simplicity in the Lord's Prayer, which stands "in contrast with pagan wordiness" [9]. God cannot be coaxed by endless repetition or impressed by elaborate formulations [9]. If prayer—direct address to the Almighty—requires no rhetorical flourish, neither does instruction about God. Paul's hypothetical in 1 Corinthians 13 underscores this: even if one possessed prophetic knowledge, understood all mysteries, and had encyclopedic learning, these would profit nothing without love [6]. Knowledge puffed up without charity does not edify. The goal of theological speech is not to display the speaker's erudition but to build up the hearer.
The creation account in Genesis, summarized in Torrey's Topical Textbook, presents profound metaphysical claims—"the formation of things which had no previous existence"—in narrative form accessible to ancient Israel and modern readers alike [3]. The doctrine that God spoke the world into being [3] requires no technical vocabulary to grasp, though centuries of reflection have elaborated its implications. Theology at its best preserves this dual character: rooted in plain scriptural language, yet open to careful development.
Effective theological communication distinguishes between the content of the faith and the accidents of academic convention. The former is entrusted to all believers; the latter serves the guild but must not be confused with the substance. Where specialized terms clarify, use them with definition. Where they obscure, abandon them. The test is whether the truth has been made manifest [2].
Sources
- Psalms “Psalms 119:130 (YLT) — The opening of Thy words enlighteneth, Instructing the simple.”
- 2 Corinthians “But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things. -- 2 Corinthians 11:6”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Creation — The formation of things which had no previous existence -- Ro 4:17; Heb 11:3. Effected By God. -- Ge 1:1; 2:4,5; Pr 26:10. By Christ. -- Joh 1:3,10; Col 1:16. By the Holy Spirit. -- Job 26:13; Ps 104:30. By the command of God. -- Ps 33:9; Heb 11:3. In the beginning. -- Ge 1:1; Mt 24:21. In six normal days. -- Ex 20:11; 31:17. According to God's purpose. -- Ps 135:6. For God's pleasure. -- Pr 16:4; Re 4:11. For Christ. -- Col 1:16. By faith we believe, to be God's work -- Heb 11:3. Order of First day, making light and dividing it from darkness. -- Ge 1:3-5;”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 8:31: How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 8:9: They are all plain to him that understandeth,.... Whose understanding is enlightened by the Spirit of God; who is a spiritual man, that has a discerning, and can judge of spiritual things: as for the carnal man, let him have what natural knowledge or wisdom he will, he cannot know these things; for they are spiritually discerned, and can only be discerned by spiritual men. The Bible is a sealed book to others, learned or unlearned; the mysteries or doctrines of the Gospel are hid in parables from such; but those to whom Christ has given an understanding to know him, ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 13:2: And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: - And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the great”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:3: But he that prophesieth,.... Preaches, prays, or sings, in a language understood by the common people: speaketh unto men to edification; to the building of them up in Christ, and on their most holy faith, so that they grow up as an holy temple to the Lord: and exhortation; to the more vigorous exercise of grace, and the more cheerful and fervent discharge of duty: and comfort; of distressed minds, either through the temptations of Satan, or divine desertions, or inward corruptions, or outward afflictions; for all which ends and purposes the Scriptures are w”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 38 Homily XI. John i. 14 “And the Word was made Flesh, and dwelt among us.” [1.] I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arr”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:7: 6:7-8 God cannot be coaxed by endless repetition. The Lord’s Prayer (6:9-13) is a model of simplicity in contrast with pagan wordiness.”