One of the positive effects of social media on communication has been an increased emphasis on concision. Character limits on platforms such as X force us to get to the point, which often helps with clarity. However, concision can just as easily lead to a lack of clarity. Sometimes clarity demands a precise and short statement of truth (e.g., a biblical proverb), but at other times, it requires nuance and elaboration—something far too rare in the age of internet discourse.[1]
1. Thanks to Andy Naselli for this helpful reminder.
While the internet loves brevity, it is best appreciated when combined with humor. But often, being witty or artful comes at the cost of appropriate weight and clarity. As a result, we live in a world where confusion and controversy often reign. Although being brief and creative in our communication can serve hearers, we must remember the current and constant need for clear communication.
At every moment, Christians should be busy proclaiming the name of Christ and teaching his followers to obey all that he commanded—and we must do so in clear and direct language, lest Christ’s name and instructions be distorted. So, what I want to do in this article is call Christians to guard themselves from speaking in ways that are clever, but not clear; witty, but not weighty; artful, but not easily understood. Unfortunately, we live in an age in which some Christians would rather be provocative than plain, cunning rather than clear, poetic rather than prophetic.
Furthermore, there are some among us who want to nuance things so carefully that they fail to communicate plainly. Still others who fail to offer the needed nuance and make complex matters seem too simple. In the forthcoming third edition of Exegetical Fallacies by D. A. Carson, Andy, Naselli writes:
The fallacy of equivocation is to muddle what should be clear. For such matters, our goal should not be nuance but accuracy and clarity. There is a place for nuance. Our point here is that we should not muddle straightforward matters (like the sin of abortion) by complexifying them with nuance. Inversely, we should not be simplistic and superficial about complex matters (like how a nation should handle immigration) but instead be appropriately nuanced.[2]
2. This definition is taken by permission from a draft Andy Naselli has composed for the forthcoming 3rd edition of D. A. Carson, Exegetical Fallacies, (Grand Rapids, MI: Baker Books).
Therefore, my plea to all Christians, is this: say what you mean, and mean what you say. Nuance what you should nuance and be straightforward when you need to be straightforward. At all times, let your words be filled with grace and truth. Like Paul, “[renounce] disgraceful, underhanded ways . . . refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth . . . commend [yourselves] to everyone’s conscience in the sight of God” (2 Cor. 4:2).
Don’t fall into the pattern of teasing with ambiguity rather than speaking with convictional clarity. We are not called to veil the glory of God in clever turns of phrase. We are called to herald truth. And truth—biblical, Christ-exalting truth—is not vague. It is gloriously definite.
The God Who Speaks Plainly
Our God is not a God of confusion but of peace (1 Cor. 14:33). The God who discloses himself to mankind through the heavens (Ps. 19:1) gives us a more sure self-revelation through his word (2 Pet. 1:19). He does not aim to confuse us with his word, but reveals himself and his ways to us as a “lamp shining in a dark place” (2 Pet. 1:19).
Think of how much confusion has existed through history and in our modern times when it comes to the question of our origins. How did the world get here? From where did mankind originate? God speaks plainly into those ancient questions. “In the beginning, God created the heavens and the earth” (Gen. 1:1). From the very beginning, God created by speaking. “Let there be light.” Boom. There was light. No riddles to decode. A simple statement of reality that gets to the point and communicates truth with clarity and precision.
God’s communication is covenantal, not coy. He enters into relationship through clear promises, commands, and gospel declarations. For instance, in the Garden, God’s provisions and prohibitions were plain. Adam and Eve had everything at their finger trips. The provision was abundant and clear. They could “eat of every tree of the garden” (Gen. 2:16). The prohibition was just as straightforward. Only one thing that was off limits, “the tree of the knowledge of good and evil” (Gen. 2:17). And the consequence was clearly stated. If Adam and Eve transgressed God’s clear command, “in the day you eat of it you shall surely die” (Gen. 2:17). There was no confusing statements. There wasn’t a need for overly nuancing the points being made. Every tree was yours to eat from, except one. If you took from that one tree, you’d die. No need to be cute to make those realities clear.
Fast forward to the good news of Jesus Christ. The gospel is simple and straightforward. As Paul writes, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures . . .” (1 Cor. 15:3–4). Jesus died for our sins. He was buried. Jesus was raised from the dead. And now, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Rom. 10:9). The gospel is deep enough to unpack for eternity, but simple enough for children to grasp in a moment.
Of course, none of this means that God has revealed everything to his people in one single moment. Revelation is, indeed, progressive: God did not reveal as much to Old Testament saints and prophets as he has to those of us who live after Christ’s resurrection (1 Pet. 1:10–12). Nor has God revealed all his plans and sovereign decrees—there are secret things that belong only to the Lord (Deut. 29:29). But not revealing everything all at once and keeping some divine decrees hidden is a far cry from speaking in ways that are cute but confusing. When our God speaks, he reveals truth and reality. He speaks so that we may understand—not so that we are merely entertained.
Jesus Didn’t Murmur, He Heralded
It is true that Jesus frequently taught in parables—short, symbolic stories—to teach spiritual truths. When His disciples asked why He spoke in parables, He said, “The reason I speak to them in parables is that ‘seeing they do not see, and hearing they do not hear, nor do they understand’” (Matt. 13:13). This suggests that parables served both to reveal truth to those who were open and to conceal it from those who were not. It was a way of teaching that made people think deeply and required spiritual insight. In short, his aim was not to confuse the humble. Instead, he aimed to confound the proud.
Notice, however, that Jesus didn’t always leave his disciples confused. He often explained the parables to them. The Parable of the Sower, for instance, was followed a few verses later with clear explanation (Matt. 13:1–9, 18–23; Mark 4:1–20; Luke 8:4–15). Jesus used stories and parables but that didn’t mean Jesus was always vague or confusing. Instead, his preaching was filled with clarity and authority. He would say things like, “You have heard that it was said . . . but I say to you” (e.g., Matt. 5:21, 27, 33, 38, 43). In other words, you have heard former teaching and thought it meant this or that; I say to you that it means this! In the Sermon on the Mount, the clarity and power of Jesus’s speech were on full display.
As another example, consider Jesus’s calls to discipleship. If there was a moment when softening the message might have been warranted, it was here. Recruiting men and women to himself and his mission might have been easier if he wasn’t so blunt. But that wasn’t the way of Jesus. Instead, he called people to die to themselves and follow him (Mark 8:34), live as homeless wanderers (Matt. 8:19–20), and hate their families for his sake (Luke 19:26–27). No bait. No switch. No ambiguity. Just a blood-earnest and plain call to discipleship.
We need Christians, not charlatans, who will talk like this today.
Paul Pleaded and Reasoned—He Didn’t Perform
Following Jesus’s example, the apostle Paul feared foggy speech: “we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word” (2 Cor. 4:2). And, “as servants of God we commend ourselves in every way . . . by truthful speech . . .” (2 Cor. 6:4, 7). Why? Because the Word of God is not a plaything. It is a sword. It is a fire. It is a balm. It saves or it hardens. So it must be wielded with clarity and reverence.
Paul wanted his words to be plain. Not because he lacked intellect, but because the message was too important to decorate with fancy speech. “I did not come with eloquence or human wisdom,” he said. Why? “So that your faith might not rest in the wisdom of men but in the power of God” (1 Cor. 2:1–5). Paul wanted his hearers to see and feel and trust in the power of God, not his intellectual prowess.
The clarity of the gospel preserves the power of the gospel.
Against the Allure of Cleverness
Now, I want to tread carefully here. I think a good wit,[3] writing in clever or entertaining ways, has a place. In fact, one of the reasons I’m a big fan of men like Joe Rigney is how cleverly he can turn a phrase. At times, however, there are those who use a turn of phrase or some aphorism that confuses more than clarifies. As an example, aphorisms, due perhaps to their shortness and often abstract nature, require the reader to possess some background information in order to understand the reference. In addition, they might force a reader to pause and try to determine the meaning before carrying on with the content of an paragraph, article, or book. Due to those things, turning a phrase in some clever way or overly employing aphorisms can hinder clarity.
3. By wit, I mean an ability to use words in a way that creates some degree of levity or humor.
Again, though witty communication (whether in person or in writing) can sometimes be helpful, the use of wit, cleverness, or a creative turn of phrase might do more harm than good if employed poorly. Again, there is a place for clever speech. Yet, our cleverness, wittiness, and edginess may become so prominent in our speaking and writing that clarity is lost. It is a problem if our readers and hearers are more enthralled with our approach than our truth.
Let us not, in trying to be interesting, forget to be understandable. Clarity is better than cleverness. But cleverness—carefully constructed—can cause clarity. Hopefully my attempt to turn a phrase helped clarity!
Three Reasons Christians Must Prioritize Clarity
We’ve seen that despite the allure of cleverness, Scripture prioritizes clear communication. Let me give three further reasons for why Christians must prioritize clear communication.
The Gospel Is Too Precious to Obscure
The greatest dangers of witty speech, brash concision, or overly-nuanced and qualified discussion is that each of these can obscure the gospel. The gospel is the blazing center of our message: Christ died to save sinners. This is a message we need to shout clearly in our cultures.
What does a weary mother need when she walks into church? Not jokes. Not footnotes. Not obscurity. She needs Christ. What does the man struggling with pornography need? He needs a superior pleasure, a Christ who satisfies every need (oh, how I wish everyone would read Chalmers’s The Expulsive Power of a New Affection).[4] Every person, no matter where they are from or what they are dealing with, needs to hear an open statement of the truth of Jesus Christ and needs to be exhorted and taught how to do all things for his glory (1 Cor. 10:31).
4. The audiobook (linked) is only forty-seven minutes long!
Speaking the Truth in Love Requires Truth—and Love
You cannot speak the truth in love if people don’t understand what you’re saying. You can’t exhort with ambiguity. You can’t comfort with riddles. You can’t disciple with obscurity.
Love moves toward people. It doesn’t leave them in the fog. If you would do what is best for people (i.e. love them), then you would speak in ways that they can understand. Tell them what they need to hear in ways they need to hear it. Again, this doesn’t mean that we can’t use creative modes of speech, interesting illustrations, or make use of exciting stories to get our point across—these things can capture the heart and the imagination and help people understand! But we must be wary to ensure that when we do these things, our point comes out clearly in the end.
Clarity is Humility
Sometimes we complicate things because we want to appear intelligent. Our ability to use theological jargon, reference ancient literature, or employ philosophical terms may cause some to think we are profound. But does the use of such devices help or hurt the reader or listener who is trying to follow our train of thought?
Friends, let us humble ourselves. Let us say, with Paul, “Not that we lord it over your faith, but we work with you for your joy” (2 Cor. 1:24). Work with your audience, meet them where they are, and communicate clearly for their joy—not for your applause.
Clarity says, “This isn’t about me. This is about Jesus. And I want to make Him known.”
Five Practical Pleas to Christians and Pastors
Let me offer five plain (and short) practical ways pastors and Christians can aim for plain speech in their lives and ministries.
Pray Before You Preach or Speak
Ask God to help you say glorious things clearly. Speaking plainly requires courage and a clear head. Pray that God would give you both. Courage to say what needs to be said and a mind that sees as clearly as needed for the moment.
Use Everyday Language
Deep truths can be said simply. The cross proves that. This doesn’t mean you can never use a turn of phrase or lean into the writings of Chesterton or C. S. Lewis. These authors demonstrate that we can profitably use creative modes of speech. However, clarity comes first. You don’t necessarily need wit and cleverness in order to communicate in ways that transform your hearers.
Explain Your Terms
Don’t assume everyone knows what justification, or sanctification, or propitiation, or glorification means. Plain speech is defined speech. If you use complicated language or theological terms with the uninitiated and fail to define terms, you might as well speak a foreign language. Speaking plainly is speaking in ways those who hear you can understand what you’re saying. A defining mark of plain speech is definition of terms.
Be Direct about Sin—And Hope
Don’t tiptoe around the reality of sin. In our day, we like to talk about falling short, or making mistakes, or things we “struggle” with but often stop short of using the word sin. The Bible, however, is not afraid to call sin and wickedness what it is. It is when we are clear about sin that the clarity of gospel makes the most sense. The good news is that Jesus died to save sinners, not merely those who made a few mistakes.
Preach and Speak to People, not Platforms.
Your sermon isn’t for X. You should not be writing or speaking merely to build a brand or garner a following. We speak about Christ and write about the Christian life so that men and women would know Jesus and what it means to follow him. Souls are at stake. Let us make sure our speaking and writing are helping them know the truth and live in light of it.
Conclusion: Preach Christ—Clearly
In the end, what matters is not our style, but our Savior. The calling of every Christian and the job of every pastor is not to be impressive, but to be faithful. We are not called to make people think we are deep (that’s pride at work), but to help them see Christ. We must decrease as he increases (John 3:30).
We should be jealous for the clarity of the gospel. We should long to see God raise up a generation of pastors and Christians who love people enough to be direct. I pray for a generation of followers of Christ who will say true things, plainly and powerfully.
Say what you mean. Mean what you say. And let the glory of Christ shine through open statements of truth (2 Cor. 4:2).
