The power[14] comes from the gospel message itself, not any manmade formulations. Hence Paul’s consistent emphasis on the content of his message: “We preach Christ” (1 Cor. 1:23). “Him we proclaim” (Col. 1:28). “What we proclaim is not ourselves, but Jesus Christ as Lord” (2 Cor. 4:5). “To me . . . this grace was given, to preach to the Gentiles the unsearchable riches of Christ” (Eph. 3:8).[15] The savior is Christ, not eloquence.

Moses said to the Lord, ‘Oh, my Lord, I am not eloquent…I am slow of speech and of tongue.’ Then the Lord said to him, ‘Who has made man’s mouth? … Now therefore go, and I will be with your mouth and teach you what you shall speak…’ (Ex. 4:10-12, cf. Jer. 1:6-9)

For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

(1 Cor. 1:17; cf. 2 Cor. 10:10).

Moses, the greatest prophet in the Old Testament, and Paul, the greatest apostle in the New Testament, were unparalleled spokesmen of God. Both of them had something to say about eloquence. Moses, at the beginning of his calling, saw his lack of an eloquent tongue as a hindrance for God’s commission to him.[1] Paul throughout his ministry saw a form of human eloquence (“cleverness in speaking”[2]) as a hinderance to the power of his message.^[3] However, both men exhibited an exceptional from of eloquence in their preaching, teaching and writing ministries. Moses is “the first preacher whose ministry is described for us”[4] in the Scripture. At the last part of his ministry life, the Scripture records for us three of his unequalled sermons filled with exposition, exhortation and application (Deut. 1:5ff; 5:1-21; 29).[5] Throughout the second half of the book of Acts, we meet with Paul the effective preacher (Acts 13:16-47; 17:22-31; 20:18-35; 22:1-12; 24:10-21; 26:1-29). In addition, one cannot mention Paul’s comments on eloquence without thinking of the description of his co-laborer Apollos who is described as “an eloquent man (λόγιος) competent in the Scriptures” (Acts 18:24). Yet, as Herman Bavinck wisely affirms, the prophets and the apostles read nothing of the works of rhetoric (i.e., Cicero or Quintilian) yet they were eloquent. However, their eloquence was “not by their own practice, but by divine gift… not by human calling, but by the power of divine right. Eloquence for them was not design but nature, a gift rather than art.”[6]

How then can we understand Paul’s comment that he desired “to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power”? How are we to make from the Scripture’s favorable description of Apollos as “an eloquent man”? How can rhetoric or eloquence[7] play the role of servant not master in preaching? Is eloquence only a gift, or is it an art as well? How can the preacher’s eloquence go hand in hand with a genuine dependence on the Spirit? This series of articles attempt to discuss these questions and present some practical ways eloquence can be used in the service of the Gospel’s preaching.

Man Speaks because God Speaks

“In the beginning was the Word…” (Jh. 1.1)

          Before diving into the topic of eloquence it is suitable to first consider the truth that it presupposes: the ability of humans to speak. It is part of being created in the image of God that humans are able to communicate with language (Gen. 1:26-27). God created the world by his Word. Speech is one of the first actions attributed to God in Scripture (1:1-3). The first activity attributed to created man is also the powerful speech by which he named the animals (2:20). Animals cannot speak and cannot name themselves. “Language is the Rubicon between the animal and the human.”[8] However, naming the animals was just the beginning of man’s experience of how powerfully his speech as image bearer can reflect God. When Eve was created, Adam celebrated her as God’s gift by exceptionally eloquent poetry (2:23). In the fall, Adam’s God honoring eloquence was degraded (3:10-13). Yet, it is God’s desire that all who are redeemed in Christ, the logos, reflect a redeemed speech (Col. 4:6; 3:16; Eccl. 10:12). If this is the case for all God’s redeemed, how much more would it be for the tongues of the men that God will graciously grant the honor of being his spokesmen, the preachers?[9]

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