The Apostle Paul’s Income and What It Means for Today

*This post is very long (over 18,000 words) so it has been converted into a book. 

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Chapter 1: Questions

I’m usually not bothered by other people’s income, but the apostle Paul’s finances have caused me great angst. The man who traveled extensively throughout the Roman world, preaching and teaching, also worked a day job. The man who wrote world-changing letters did so free of charge while earning money through manual labor.

Why did Paul roll up his sleeves and get to work? What was he thinking? And why are so few ministers following his example?

I began thinking about these questions in seminary. Was it right for me to consider going into full-time paid ministry? Wasn’t Paul proud to work with his hands and minister without pay? After arguing for his right to reap a material harvest in Corinth, he writes,

But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast. (1 Cor 9:15)

In his follow-up letter to Corinth, Paul makes the same point, including another reference to boasting:    

I have kept myself from being a burden to you in any way, and will continue to do so. As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. Why? Because I do not love you? God knows I do! (2 Cor 11:9c–11)

If Paul was so proud of his example, why aren’t people talking about it? And why are so few following it?

I continued thinking along these lines while serving as a campus minister and youth pastor for a couple years in Pittsburgh. Since I had to raise support, money was on my mind. During a phone conversation with a friend, I told him that I wanted to do something like Paul and earn money through a trade, but my bachelor’s and master’s degree hadn’t given me any trade-like skills.

After Pittsburgh my family and I moved to Singapore, where I worked as a high school Bible teacher. For the next six years my questions receded because everyone recognizes that school teachers should be paid a regular salary. At least I hope they do.  

Upon returning to the U.S. the questions resurfaced. Do I really want to be a full-time pastor? What about Paul’s example of manual labor? Isn’t it better to work a regular job, at least part-time?

I first attempted to answer my nagging questions in a blog post published in 2010. That article has consistently been the most viewed post on this website. I assume this means that other people around the world have had questions like mine when reading the New Testament.  

The post generated a rather lengthy comment section, which gave me mixed feelings. At first, I was grateful that people were interacting with my writing. But as time passed and I moved on to other writing projects I got tired of engaging with the comments. Eventually, I turned off the comments then deleted them because I wanted a fresh start. Plus, it seemed like the same people kept saying the same things, such as, “The church is corrupt; pastors are greedy. Pastors should not receive a paycheck. Instead, they should be like Paul and preach free of charge, trusting God to meet their needs.” Also, “I used to attend a traditional church, but now I’m part of a house church. Instead of giving money to the pastor’s salary or building, I can give directly to the poor.” I can sympathize with these sentiments. Some pastors are greedy and house churches have less expenses than traditional churches. But I have come to a more nuanced conclusion about what Paul’s example means for today.  

Some people have a hard time with nuance. They want a black or white answer, but we should strive to be intellectually honest, which often involves wrestling with details rather than settling for general conclusions. I offer these thoughts in the hope that they will help believers to have a balanced view of the way ministry and money worked in the New Testament, especially in Paul’s ministry.

 

Chapter 2: A Material Harvest (1 Cor 9)

Where should we begin? If we want to know what Paul thought about this topic, we need to hear from him directly. Secondhand sources may offer insights, but nothing can replace firsthand correspondence. So, let’s begin by considering Paul’s words in 1 Corinthians 9.

Passage #1: “Reap a Material Harvest” (1 Cor 9:11)

In 1 Corinthians 9:11, Paul asks, “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?” (v. 11).[1] This question reveals a key point: Paul thinks he and his coworkers have the right to receive “a material harvest” from the believers in Corinth. In case you think I am making too much of one verse, the same point can be found in the preceding and subsequent verses:    

• Don’t we have the right to food and drink? . . . Is it only Barnabas and I who lack the right not to work for a living? (vv. 3–6)
• The Lord has commanded that those who preach the gospel should receive their living from the gospel. (v. 14)
• In preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel. (v. 18)

Before delving into 1 Corinthians 9:11, let’s consider the historical and literary context.

Historical Context

What do we know about ancient Corinth? E. P. Sanders comments, “Corinth was the capital of Achaia, which was the Roman province that included most of Greece. Its location made it an extremely important city.”[2] In particular, Corinth was located between two harbors so it became “a center of trade and travel and hence commerce of all sorts.”[3] In 7 B.C. the ancient geographer Strabo says that Corinth was

master of two harbors, of which the one leads straight to Asia, and the other to Italy; and it makes easy the exchange of merchandise from both countries that are so far distant from each other. . . . [I]t was a welcome alternative, for the merchants both from Italy and from Asia, to land their cargoes here.[4]

Additionally, Corinth was the host city of the Isthmian games, held every two years, and “second only to the Olympic games in importance. This event . . . attracted large crowds and generated additional revenue for the city.”[5]  Corinth’s location and fame leads Gordon Fee to call it “the New York, Los Angeles and Las Vegas of the ancient world.”[6]

What was Paul’s relationship to the believers in Corinth? According to Acts 18, Paul went to Corinth after preaching in Athens. In Corinth “every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks” (v. 4). Some Jews rejected Paul’s message, even with violence, but “Crispus, the synagogue leader, and his entire household believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized” (v. 8). Who baptized them? Paul recalls baptizing a small number of Corinthian converts, namely Crispus, Gaius and the household of Stephanas (1 Cor 1:14–16). Near the end of 1 Corinthians, Paul reminds his audience about Stephanas: “You know that the household of Stephanas were the first converts in Achaia” (16:15). Since Paul preached in Corinth and baptized the first converts, he viewed himself as the father of the Corinthian church. After calling them, “my dear children,” he writes: “Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel” (4:15). Hence, the church in Corinth was founded, probably around AD 50.[7]

In total Paul stayed in Corinth for eighteen months (Acts 18:11), departing around AD 52. Richard Hays writes,

The letter known to us as 1 Corinthians was written some time later, probably during the interval 53–55 C.E. The letter itself indicates that it was written from Ephesus during the spring of the year, prior to Pentecost (1 Cor. 16:8).[8]

Thus, the church in Corinth was probably no more than five years old when Paul wrote 1 Corinthians.[9]

Literary Context

Now let’s consider the literary context of 1 Corinthians 9. In this section relinquishing rights or “authority” (Greek: exousia) for the sake of others is a primary theme. In chapter 8 Paul explains that a strong believer who eats in an idol’s temple may wound a weak believer’s conscience. Therefore, Paul instructs, “Be careful, however, that the exercise of your rights does not become a stumbling block to the weak” (v. 9). He continues, “Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall” (v. 13). Here’s the point: although we may have the right to do something, at times, we should relinquish this right for the sake of others.

At the end of chapter 10 Paul is still expressing the same point:  

“I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive. No one should seek their own good, but the good of others. . . Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved. (vv. 23–33)

After stating, “no one should seek their own good, but the good of others” Paul points to himself as an example: “I am not seeking my own good but the good of many.”

Paul’s Argument in 1 Corinthians 9

Now we can return to 1 Corinthians 9. Paul begins by asking four questions: “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord” (v. 1). He then tells the Corinthian believers, “you are the seal of my apostleship in the Lord” (v. 2).

Paul’s defense begins with these words: “This is my defense to those who sit in judgment on me” (v. 3) followed by a series of questions. In total Paul poses fourteen questions in verses 4–18 so he is primarily reasoning with his audience rather than giving an informative lecture. Through questions and occasional assertions, Paul makes the following points:

• We (Barnabas and I) have the right to food and drink, to take along a believing wife, and to not “work for a living” (vv. 3–6).
• Soldiers, farmers, shepherds, and even oxen have a right to be compensated for their labor (vv. 7–10).
• We have the right to a material harvest from you (vv. 11–12).
• Those who serve in the temple get their food from the temple and those who serve at the altar share in what is offered on the altar (v. 13).
• “In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.” (v. 14)
• “But I have not used any of these rights.” (v. 15)
• I am not writing so that you will give me a material harvest because my reward is in preaching the gospel free of charge (vv. 15–18).

In total, Paul uses six examples in this section—soldiers, farmers, shepherds, oxen, priests, Levites—followed by a divine command in verse 14. Paul’s defense is meant to persuade the Corinthians of one point: workers have a right to receive material benefits for their labor. And since Paul and Barnabas are workers who preached the gospel in Corinth, according to the Lord’s words, they have the right to receive a material harvest from the Corinthians. Additionally, Paul supports this contention with an appeal to fairness: “If others have this right of support from you, shouldn’t we have it all the more?” (v. 12). Paul makes his case, then, by using two main concepts—reciprocity (illustrated by everyday examples) and fairness—and a divine command. 

At this point, a qualification is in order: Paul is not arguing that he has the right to enjoy an extravagant lifestyle for sowing spiritual seed in Corinth. Notice that “a material harvest” is specified as “food and drink.” Garland notes, “These analogies refer only to maintenance for basic subsistence, and questions about wages for the work are far from Paul’s mind.”[10]

How should the Corinthians answer Paul’s questions in verses 11 and 12?

“If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn’t we have it all the more?

The entire thrust of his argument points to one response, “No, it is not too much for you to reap a material harvest from us.” Paul has “sown spiritual seed” among them, meaning he has preached the gospel in Corinth, so material reciprocity is appropriate. And this is not the only time Paul expresses the principle of giving material blessings in return for spiritual blessings. In Romans 15 he writes:

For Macedonia and Achaia were pleased to make a contribution for the poor among the Lord’s people in Jerusalem. They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings. (vv. 26-27)

Now let’s consider 1 Corinthians 9:13-14:

Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar? In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.[11] 

What does “receive their living from the gospel” mean? The Greek says, “So also, the Lord has commanded (or instructed) those who proclaim the gospel to live from (or by) the gospel.” Based on this verse alone, the Greek word zoe (live) is ambiguous. However, almost all English versions convey the idea of “livelihood.” For instance,

• “get their living by the gospel” (CEB)
• “earn their living by the gospel” (HCSB)
• “receive their living from the gospel” (NIV)

A minority of versions leave things more ambiguous:

• “live by the gospel” (The Douay-Rheims 1899 American Edition)
• “live from the gospel” (NKJV, MEV)

What does “live from the gospel” mean? Since the phrase itself is vague, we must consider the context. In verse 4 Paul asks, “Don’t we have the right to food and drink?” He proceeds by listing four examples then asks two questions,

If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn’t we have it all the more? (vv. 11-12)

So, we have references to “food and drink” and “a material harvest.” In verse 13 Paul mentions two examples of workers receiving food from their work—”those who serve in the temple” and “those who serve at the altar.” Hence, at a minimum zoe includes the provision of food for those who are traveling and preaching the gospel. Again, as Garland notes, the emphasis is on subsistence not accruing wealth. 

The Words of Christ (Lk 10 & Matt 10)

When did the Lord command that those who preach the gospel should “live from the gospel”? Many believe Paul is referencing the time when the Lord sent out seventy-two in pairs to preach. Prior to their departure, Christ gave these instructions:

When you enter a house, first say, “Peace to this house”. . . Stay there, eating and drinking whatever they give you, for the worker deserves his wages. (Lk 10:5-7)

This statement gives us the following insights:

• Those who have been sent out by Christ to proclaim his message are called “workers.”
• All workers deserve wages for their labor.
• The concept of wages is linked to lodging, food, and drink.

Likewise, in Matthew, Jesus told the Twelve,

Acquire no gold or silver or copper for your belts, no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food. (Matt 10:9-10 ESV; cf. Mk 6:8-9)

Based on these instructions, Jesus expected his disciples to be provided for while they were carrying out his mission. Verlyn Verbrugge and Keith Krell conclude: 

the Lord Jesus himself did not expect his disciples to set up some shop in a new town in which they would practice a trade or sell goods at a profit; they were workers in the kingdom of God, and such workers should expect that their work was valuable enough to warrant a μισθóς.[12]

 The Greek word μισθóς (misthos) can be translated as “reward” or “wage.”

The Example of Christ

The idea of receiving material support from others would not have been unusual for the disciples. In Luke 8 we read,

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. (vv. 1-3)

Traveling full-time with Jesus would have prevented the disciples from earning money through their trade. So how did they make it financially? The last sentence provides an answer: “These women were helping to support them out of their own means.” Mark 15 also mentions female supporters:

Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joseph, and Salome. In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there. (vv. 40–41)

It’s amazing that the Lord of the universe lowered himself to receive aid when he could have manufactured money on the spot.

Verbrugge and Krell find another reference to Jesus and the disciples receiving support.

Moreover, we know from John 12:4–6 that Judas was the caretaker of the money bag, which means the disciples must have received some voluntary contributions from those who could afford to give, in order to help pay for the ongoing living expenses of Jesus and his disciples.[13]

John 12:6 reads:

He [Judas] did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

A money bag with people putting money into it shows that    Jesus and the disciples received donations.

Paul’s Argument Continues

How does all of this connect with relinquishing rights? After arguing for his right to a material harvest, Paul exclaims:

But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast. (v. 15)

The point is clear: the Corinthians should give up their right to eat certain foods for the sake of others just like Paul has given up his right to reap a material harvest.

Summary

Paul believed he and his coworkers had the right to receive “a material harvest” from the believers in Corinth and his belief was rooted in the words and example of Christ. But he didn’t exercise this right. The question is, “Why not?” 

 

Chapter 3: Double Honor (1 Tim 5:17)

The second key passage to consider is 1 Timothy 5:17–18.[14] Once again, Paul uses Jesus’ statement about workers and wages, but this time he applies to church leaders (or elders):

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.” (vv. 17–18)

Historical Context

First Timothy appears to be a personal letter written from Paul to Timothy while Timothy was living in Ephesus. Paul’s initial encounter with Timothy can be found in Acts 16:

Paul came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was Jewish and a believer but whose father was a Greek. The believers at Lystra and Iconium spoke well of him. Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. (vv. 1–3)

According to Acts, Timothy traveled extensively with Paul on his missionary journeys. Paul’s letters reveal that he wrote six of them with Timothy: 2 Corinthians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon. In other letters, Paul calls Timothy, “my son whom I love” (1 Cor 4:17), “my co-worker” (Rom 16:21), and “man of God” (1 Tim 6:11). All of this shows that Timothy was one of Paul’s closest companions.  

Literary Context

After the opening greeting, Paul reminds Timothy that he wants him to stay in Ephesus so that he can correct false doctrine and teach the true faith:

As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer. (1:3)

Paul continues by prompting Timothy to recall the prophecies once made about him so that he can “fight the battle well” (1:18). In chapters 2–4, Paul gives instructions for corporate worship, qualifications for overseers and deacons, and how Timothy should combat false teachings. Then we arrive at chapter 5, where Paul instructs Timothy how to treat older and younger men and older and younger women with the most attention given to how the church should take care of widows (vv. 3–16).  

Elders in 1 Timothy 5

The instructions about widows leads into our key passage:

The elders who direct the affairs of the church are worthy of double honor, especially those whose work is preaching and teaching. (v. 17)

For a brief background: the early church had a leadership structure with Christ as the head, Christ’s apostles as authorized proclaimers of the good news, and elders who directed the affairs of local churches. How do these “elders” relate to the “overseers” mentioned in 1 Timothy 3? The terms “elder” and “overseer” were probably used interchangeably in the New Testament period. For instance, in Acts 20:17, Paul calls for the “elders” of the church in Ephesus and in his address to them he calls them “overseers” (v. 28). William Mounce concludes:

It appears best to interpret Paul’s use of the terms “overseer” and “elder” as interchangeable references to the same group of church leaders. “Elder” may historically show that much of the leadership in the church was drawn from the older men, and “overseer” is more indicative of their function.[15] 

Furthermore, the plural “elders” in 1 Timothy 5 shows that Paul is not talking about a solo pastor position. Several people were leading the church in Ephesus. While not every elder preached and taught, the plural elders in relation to those who minister the word shows that the preaching and teaching was probably carried out by more than one person.

“Double Honor” in 1 Timothy 5

What does “double honor” mean? A few translations convey the idea of money:

• “double pay” (GNT)
• “ample honorarium” (HCSB)
• “double compensation” (ISV)

Most translations, however, read “double honor.” The Greek word for “honor” is τιμή (time) and in its 41 New Testament occurrences it is mostly translated as “honor,” though it is rendered “price” in Matthew 27:9 and 1 Corinthians 6:20. Hence, money or pay is not inherent in the meaning of this Greek noun.

Since Paul continues by saying, “Do not entertain an accusation against an elder unless it is brought by two or three witnesses” (v. 19), some argue that “double honor” refers to being especially careful when handling accusations against elders. According to this interpretation, the phrase does not convey anything related to finances. However, the law already required two or three witnesses for an accusation against anyone (Deut 19:15) so how would following Paul’s instruction be giving “double honor” to elders? 

“Double honor” in 1 Timothy 5:17 likely includes the concept of remuneration for two reasons. First, the verb form of time is used in the same chapter and linked with the concept of financial support. Paul writes, “Honor widows who are truly widows” (1 Tim 5:3 ESV) then he identifies the widows that should be materially supported by the church: “Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband” (v. 9 ESV). Thus, “honor” or “proper recognition” (NIV) a few verses earlier most likely includes the idea of financial support. Keep in mind that at this time government welfare programs did not exist for widows and others who were destitute.

Second, following Paul’s statement in 1 Timothy 5:17, he combines two quotations—Deuteronomy 25:4 and Luke 10:7—both expressing the concept of remuneration. He writes, “For Scripture says, ‘Do not muzzle an ox while it is treading out the grain,’ and ‘The worker deserves his wages’” (v. 18). Why should an ox not be muzzled? Because while an ox is working, it should be allowed to eat. In sum, although “double honor” by itself doesn’t necessarily involve remuneration, the previous use of “honor” in relation to widows and the link with Jesus’ quote—“the worker deserves his wages”—invests it with this meaning.  

In what sense, though, should elders be given double honor? It’s difficult to know for certain, but several commentators settle for the dual ideas of respect and remuneration, which is how John Chrysostom (AD 347-407) understood this instruction. Mounce writes, 

Elders who were carrying out Paul’s instructions were not only supposed to receive their due respect from the church; they were also to be paid for their labor . . . This makes good sense of the double nuance of “respect” and “payment” in both the meaning of τιμή, “honor,” and the context.[16]

I should add that Mounce believes it is more likely that the payment refers to an honorarium rather than a full-time salary. In other words, Paul was not saying “elders must be paid a full-time salary.” How do we know? First, the historical record shows little to no evidence of full-time compensation for early church leaders. Russell Earl Kelly comments,

My research revealed that church historians, regardless of denomination, often agree that it is highly unlikely that early Christian leaders received full-time compensation for ministering to churches.[17]

Why does Kelly come to this conclusion? He explains:

First, like Paul, almost all (if not all) of the Christianized rabbis, scribes and lawyers would have refused total sustenance (or any sustenance) for teaching God’s Word because of their traditional Jewish prohibitions against it. These, like Paul, would have insisted on having trades to sustain themselves. . . .

Second, the Roman government made it their business to know the occupational status of its citizens in order to assess taxes and to identify revolutionaries. They would have become suspicious of someone who had no obvious legal trade and did not appear to be a beggar. One could not tell the Roman census-takers that his sustenance was provided by Christian church members. One must have a legitimate and evident trade in order to keep from being held in suspicion and/or imprisoned![18]

Based on the historical record, then, Paul would not have expected his words to be interpreted as “elders must be paid a full-time salary.”

Additionally, biblical data supports the historical record. When Paul wrote 1 Timothy, Timothy was living in Ephesus so Paul’s words were, first of all, instructions for how the Ephesian elders should be treated. In Acts 20 Paul directly addresses the Ephesian elders with these words:

You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: “It is more blessed to give than to receive.” (vv. 34-35)

Combining this data reveals that the same group of leaders who were “worthy of double honor” and deserved their “wages,” were also expected to work hard and provide for others. They were not expected to receive a full-time salary for their work of ministry.

This, however, does not mean that we should go to the extreme of “Pastors should not be given anything.” The early church leaders were given some type of remuneration for their labor and Paul encouraged this practice. 

Summary

The context shows that a material harvest is included in the concept of “double honor.” But we cannot use these ancient instructions to argue about the details of twenty-first century paychecks for pastors. 

 

Chapter 4: All Good Things (Gal 6:6)

So far, in our exploration of compensation for ministry-related work, we have seen references to “a material harvest” and “double honor” connected to Christ’s instruction—“the worker deserves his wages.” The third key passage to consider is found in Galatians 6: “the one who receives instruction in the word should share all good things with their instructor” (v. 6).

Historical and Literary Context

On Paul’s first missionary journey, he traveled through South Galatia, preaching in the cities of Antioch, Iconium, Lystra, and Derbe (Acts 13–14). Consequently, some believe the letter to the Galatians is addressed to the churches in that region. However, other scholars argue that Paul sent this letter to believers in North Galatia. If South Galatia is correct, this could be Paul’s first letter.[19] As a result of this contention, I will focus on the literary context.

In Galatians Paul’s emotions are running high. After his opening greeting, he thunders:

I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! (vv. 6–8)

Paul is frustrated with the Galatian believers who have put their faith in Christ. After he left them, they began turning to a different gospel. While Paul is exasperated with the Galatians, he is livid with the false teachers, placing them under a divine curse and writing, “As for those agitators, I wish they would go the whole way and emasculate themselves!” (5:12).

Paul then explains how he received his gospel “by a revelation from Jesus Christ” (1:12) before giving a brief timeline of his preaching and interaction with Peter, James, and John. This interaction includes Paul’s stand against Peter, who was acting like a hypocrite. Then Paul exclaims, “You foolish Galatians! Who has bewitched you?” (3:1). Using the life of Abraham, Paul shows that we are justified by faith not by the works of the law. Chapters 4 and 5 reveal that the Galatians were being tempted to return to the law by “observing special days and months and seasons and years” (4:10) and by being circumcised (5:2). Paul then explains how the Galatians should live—by the Spirit and not by the flesh.

At the start of the final chapter, Paul expresses several practical points:

• restore people gently
• watch yourselves
• carry each other’s burden’s
• test your own actions
• each one should carry their own load (6:1–5)

This leads into our key verse: “the one who receives instruction in the word should share all good things with their instructor” (v. 6). Combining the overall argument of Galatians with the concrete instructions in the final chapter reveals the following point: living by faith or by the Spirit does not mean freedom to do whatever we want. We still bear personal responsibility and we still have obligations to those around us.

“All Good Things” (Gal 6:6)

We are now ready to engage Galatians 6:6: “the one who receives instruction in the word should share all good things with their instructor.” What is “all good things”? It is difficult to put a limitation on this type of expression so many believe “all good things” must include material support of various kinds. Martinus de Boer writes,

The imperative of the verb “share” is in the present tense in Greek . . . which can be taken to mean either “Let the one who is instructed continue sharing,” or “Let the one who is instructed make a habit of sharing.” . . . The “word” is the message of “the gospel” . . . whereas the “good things” . . . are probably material goods such as food, shelter, and money. In short, the one who is taught the word is to support the one who teaches it.[20]

Regarding the instructors, Peter Oakes says, “Presumably the implication is that such people give up time when they could be working in ways that earn money or produce food, and so forth.”[21] This fits the context of Galatians 6:6. Four verses earlier, Paul says, “Carry each other’s burdens, and in this way you will fulfill the law of Christ” so the learners should carry the financial burden of the teachers, at least to some extent.

But things get a bit confusing because immediately preceding verse 6, Paul says, “each one should carry their own load” (v. 5). So, what are they supposed to do? “Carry each other’s burdens” or “carry their own load”? To answer this question, we need verse 4:

Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else, for each one should carry their own load. (vv. 4–5)

A burden and a load are not the same thing in this passage. A burden is a hardship; a load is the personal responsibility we bear for our own actions.

Oakes continues by explaining a major difference between Paul’s world and our world:

in the Greco-Roman economy, relatively few people had regular wage-earning employment. This means that the issue of financial support of teachers often involves other parties. If the teacher is, say, the adult daughter of a craft-working householder, her teaching time would reduce the amount of her economic contribution to the household. Financial support of her as a teacher would contribute to the household as a whole. The general effect of Paul’s instruction would be to share the cost of teaching among all the households in the house church, rather than letting it devolve solely on the household to which the teacher belongs.[22]

Summary

Galatians 6 seems to be clear on this issue—those who are taught should share “all good things” with their instructors.

The Case for Financial Support

Those who argue that there is no biblical support for compensating church leaders or those teaching and sowing spiritual seed have a difficult task. They must face the following verses honestly and explain why they don’t say what they seem to say:

• If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? . . . In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel. (1 Cor 9:11-14)
• The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.” (1 Tim 5:17-18)
• the one who receives instruction in the word should share all good things with their instructor. (Gal 6:6)

I don’t think they can make a compelling case. Let’s proceed by considering specific examples of Paul accepting material support.

 

Chapter 5: Accepting Support

To understand another person we must consider their words and actions. For example, a person may say that being healthy is important, but do they exercise? Since we cannot directly observe Paul’s behavior, we must pay special attention to his behavior as reported by his words and the book of Acts.

Philippian Provision

Paul accepted material aid from the church he founded in Philippi, a city in northern Greece. He writes:

You Philippians know from the time of my first mission work in Macedonia how no church shared in supporting my ministry except you. You sent contributions repeatedly to take care of my needs even while I was in Thessalonica. . . I am full to overflowing because I received the gifts that you sent from Epaphroditus. Those gifts give off a fragrant aroma, an acceptable sacrifice that pleases God. (Phil 4:15-18 CEB)

Paul is reflecting on his time in Thessalonica and how the Philippians faithfully supported his mission. Even when he was about a four-days’ journey west in Thessalonica, the Philippians continued to send aid. And this aid was not merely a one-time donation because Paul says, “You sent contributions repeatedly.” Paul was grateful that these contributions or gifts met his personal needs. This shows that Paul had no problem accepting support from some of the churches he had previously established. But he did not view this provision as compensation. Rather, he calls it “gifts” and “a fragrant offering, a sacrifice acceptable and pleasing to God” (Phil 4:18).

The reference to Epaphroditus draws our attention to Paul’s current situation. He is writing from prison, probably in Rome, and the Philippians sent Epaphroditus on a long journey with material aid for Paul. Earlier in the letter, Paul writes,

But I think it is necessary to send back to you Epaphroditus, my brother, co-worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs. (2:25)

So, the Philippians consistently sent aid to Paul when he was in Thessalonica, and they continued sending aid when he was imprisoned. As a result of their repeated and unique support—”no church shared in supporting my ministry except you”—Paul acknowledges their generosity as a sacrifice to God. 

Confusingly, the NIV and ESV read, “I have received full payment” (v. 18). Did Paul think he was being paid? If so, how does that correspond with his acknowledgement of receiving “gifts”?

This is a translation issue. The idea is fullness not necessarily payment and most translations do not include the word “payment.” The NET reads, “For I have received everything.” What did this “everything” include? We can’t be certain, but perhaps money, food, clothing, etc. 

Macedonian Materials

On his first visit to Corinth as recorded in Acts 18, Paul stayed for eighteen months, and presumably, he would have needed housing, food, and essential items. He also probably needed writing materials, which were not cheap. But Paul refused payment from the Corinthians so how did he survive? Here’s what he says in 2 Corinthians:

Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge? I robbed other churches by receiving support from them so as to serve you. And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so. (11:7-9)

Although Paul uses hyperbole—“I robbed other churches”—the answer is clear: other churches provided for Paul so he could minister free of charge in Corinth. Who were these churches? We can’t say for certain, but prior to arriving in Corinth, Paul had already spread the gospel with some success in several cities: Salamis, Paphos, Pisidian Antioch, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, and Athens.

Paul continues by identifying a specific group of supporters—“the brothers who came from Macedonia.” Since Philippi was a city in Macedonia, and Paul acknowledges the Philippians for their consistent support, it is reasonable to conclude that this was a group of Philippian believers who supplied what Paul needed. Their support enabled Paul to refuse compensation from the Corinthians, allowing him to say:

• “I was not a burden to anyone”
• “I have kept myself from being a burden to you in any way, and will continue to do so.”

Supplies from Stephanas

This study was prompted by Paul’s refusal to receive support from the Corinthian church while in Corinth. But when Paul left Corinth to spread the gospel in other areas, believers from Corinth carried supplies to him. Writing from Ephesus, Paul tells the church in Corinth:

You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord’s people. I urge you, brothers and sisters, to submit to such people and to everyone who joins in the work and labors at it. I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. For they refreshed my spirit and yours also. Such men deserve recognition. (1 Cor 16:15-18)

Stephanas, Fortunatus, and Achaicus came from Corinth and “supplied what was lacking” from the Corinthians, refreshing Paul’s spirit. Since Paul doesn’t specify what they brought, we can’t be certain, but we know they were supplies of some sort which Paul accepted.

Phoebe’s Presents

The final chapter of Romans provides another example of Paul receiving contributions. He says Phoebe has “been the benefactor of many people, including me” (16:1–2). By definition benefactors give benefits to their beneficiaries so Paul must have received support from Phoebe.

Accepting Accommodations

Finding travel accommodations can be a big task. Where did Paul stay during his frequent journeys? In Romans 16, Paul acknowledges Gaius’s hospitality: “Gaius, whose hospitality I and the whole church here enjoy, sends you his greetings” (v. 23). This may be the same Gaius mentioned in 1 Corinthians 1: “I thank God that I did not baptize any of you except Crispus and Gaius” (v. 14). If so, Paul received Gaius’s hospitality in Corinth. Also in Corinth, Paul “stayed and worked with” Priscilla and Aquila (Acts 18:3). 

In Philippi, Paul and his coworkers stayed at Lydia’s house.

One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message. When she and the members of her household were baptized, she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us. (Acts 16:14–15)

Note, however, that Lydia “invited” them then had to “persuade” them. Verbrugge and Krell make this observation:

It seems clear that Paul strenuously resisted the invitation to lodge at Lydia’s house even though he knew she had the room, but eventually, reluctantly, he gave in.[23]

The word “persuaded” probably implies an initial reluctance on Paul’s part, but “strenuously resisted” is going too far.  After all, they had only just met Lydia so their reluctance may have been a matter of being polite.

In Thessalonica, Paul and Silas stayed in Jason’s home:

But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to    Jason’s house in search of Paul and Silas in order to bring them out to the crowd. But when they did not find them, they dragged Jason and some other believers before the city officials, shouting: “These men who have caused trouble all over the world have now come here, and Jason has welcomed them into his house. (Acts 17:5-7)

The mob went to Jason’s house because they knew that was where Paul and Silas were staying. The fact that Jason “welcomed them into his house” means that he was providing them with food and a place to sleep at a minimum.

Anticipating Travel Assistance

Paul also expected fellow believers to assist him on his journeys. Consider the following three passages:  

• But now that there is no more place for me to work in these regions, and since I have been longing for many years to visit you, I plan to do so when I go to Spain. I hope to see you while passing through and to have you assist me on my journey there, after I have enjoyed your company for a while. (Rom 15:23–24)
• Perhaps I will stay with you for a while, or even spend the winter, so that you can help me on my journey, wherever I go. (1 Cor 16:6)
• I wanted to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea. (2 Cor 1:16)

According to James Dunn, the phrase “help me on my journey” entails the following:

food, money, letters of introduction, arranging transport, accompanying part of the way, etc. . . . In earliest Christianity it becomes almost a technical term for the provision made by a church missionary support.[24]

In light of Paul’s refusal to receive payment from the Corinthians, the statements in 1 and 2 Corinthians are especially noteworthy. Kenneth Bailey concludes:

Travel costs appear to be in a special category for Paul . . . Paul’s working principle seems to be: I will not accept financial assistance for serving you, but you can help me serve others.[25]

Bailey paraphrases Paul’s thinking this way: 

I can earn my own keep—as I told you. But when it comes to travel—yes—while traveling I lose a lot of time and cannot make or mend tents while on the move. For travel expenses I (and my ministry team) need help, and for such costs I am eager for your financial assistance. I did not accept funds for my preaching. Surely you can help with my travel costs as I reach out to others.[26]

Asking for Accommodations

Paul wrote his brief letter to Philemon while he was “in chains” (v. 13), hoping that he would be set free. Near the end of the letter, he writes, “Prepare a guest room for me, because I hope to be restored to you in answer to your prayers” (v. 22). Paul was not bashful to ask or even expect a place to stay.

Summary

Paul was not a lone ranger who carried out his mission all by himself. He received assistance from fellow believers. At times, he requested support and even expected it.

• He accepted repeated contributions from the Philippian believers. Likewise, he accepted supplies from “the brothers who came from Macedonia.”
• He accepted supplies from Stephanas and company.
• Phoebe was his benefactor.
• He received lodging from Gaius (possibly in Corinth), Priscilla and Aquila in Corinth, Lydia in Philippi, and Jason in Thessalonica.
• He expected travel assistance from the Roman and Corinthian believers.
• He asked Philemon to prepare a guest room for him.  

 

Chapter 6: Paul’s Job and Journeys

What type of work is beneath you? Some people have been raised to view all manual labor as demeaning. This includes cleaning a bathroom, picking up garbage, washing dishes, mowing the lawn, painting walls, or even changing a lightbulb. Some people in the ancient world held similar views, but not Paul.

We have seen that Paul received support from fellow believers, but he also had another source of income, which he indicates in this way: “We work hard with our own hands” (1 Cor 4:12) and “Is it only I and Barnabas who lack the right to not work for a living?” (9:6). What type of work was Paul doing? The book of Acts supplies this information:

After this, Paul left Athens and went to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, and because he was a tentmaker as they were, he stayed and worked with them. (18:1-3)

Paul, Aquila, and Priscilla were “tentmakers by trade.” Jeffrey Weima writes,

Since tents of antiquity were usually made of leather, it may be better to describe Paul as a “leatherworker,” one who not only made and repaired tents but also a range of leather and woven goods.[27]

Garland explains,

Pliny the Elder . . . notes that tentmakers made sailcloth awnings for temporary shelters, stalls, and shops in the forum area before permanent buildings were erected to provide shade. In a seaport, Paul also could have worked at making and repairing sails. Murphy-O’Connor . . . suggests that as a leather worker, Paul may have made thongs, gourds, harnesses, saddles, and shields.[28]

Now we know what Paul made, but what exactly did he do? Hock adds:  

Leatherworking involved two essential tasks: cutting the leather, which required round-edge and straight-edge knives; and sewing the leather, which required various awls. These tasks would have been done at a workbench, with the leatherworker sitting on a stool and bent over forward to work.[29]

Paul’s Status

How was Paul’s type of work perceived at the time? It depends on whose perspective we are using. For upper-class citizens,

Craftsmen were held in low regard by the leisured class in the ancient world . . . Cicero (De officiis 1.42) remarks, “Unbecoming to a gentlemen, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labor, not for artistic skill; for in their case, the very wage they receive is a pledge of their slavery. . . . And all mechanics [craftsmen], too, are engaged in vulgar trades, for no workshop can have anything liberal [genteel] about it.” Cicero regards working with one’s hands to be a dirty business that coarsens body, soul, and manners. He calls craftsmen “the dogs of the city” (Pro Flacco 18). Civilized existence, he thought, required leisure. Naturally, only those belonging to the propertied upper class, having tenants and plenty of slaves to do all the work, could afford to live out this view.[30]

Kenneth Bailey explains why this was the case:

Intellectuals were expected to be financially independent. Only with the leisure that comes from such independence was it possible to cultivate the mind. How could Greeks accept the intellectual and spiritual leadership of a tentmaker?[31]

From the perspective of the poor, however, Paul’s line of work may have been superior to theirs because leatherworking involved some skill. Stanley Porter says, 

A person in this line of work was probably considered to be skilled and hence above the social level of the general populace, which was engaged in menial or physical labor on the land, although there is much debate on whether a tentmaker was considered to be a lower-level occupation or lower/middle-class worker or artisan.[32]

Wayne Meeks probably strikes the right balance:

This life as an artisan distinguished him both from the workers of the farms, who, slave or free, were perhaps at the very bottom of the social pyramid in antiquity, and from the lucky few whose wealth and status depended on their agricultural estates. The urban handworkers included slave and free, and a fair range of status and means, from desperate poverty to a reasonably comfortable living.[33]

Meeks provides us with three helpful insights: (1) Farm workers were perceived as below artisans. (2) Artisans like Paul worked in the city, bringing him into contact with all sorts of people. (3) Paul’s line of work was carried out by slaves or free, so he probably interacted with both groups of people on a regular basis.

Regarding the Corinthians’ perspective in particular, Hock writes,

To those of wealth and power, the appearance (schema) of the artisan was that befitting a slave . . . To Corinthians who, relative to Paul, appeared to be rich, wise, powerful, and respected (cf. 4:8, 10), their lowly apostle had seemed to have enslaved himself with his plying a trade.[34]

This type of thinking would have been ingrained in the minds of Corinthian believers, whether rich or poor. Garland explains the cognitive dissonance that would have resulted in seeing the apostle and his lowly labor.

they may have regarded such exhausting work as incongruous with Paul’s status as an apostle of the glorious gospel in the same way that persons today might regard labor as laudable but be offended if their pastor refused a salary and sold vacuum cleaners door to door.[35]

Paul’s Travels

Since Paul combined his work with his mission, he was a traveling worker, going from place to place and setting up shop. In total it is estimated that Paul traversed 10,000 miles (16,100 kilometers) by land and sea. Raymond Brown writes: 

Paul was an itinerant artisan who would have had to struggle to get money for food. . . . Paul would not even have been able or willing to spend money for a donkey to carry his baggage. . . . So we have to picture Paul trudging along the roads . . . at a maximum covering twenty miles a day . . . . He had to sleep somewhere near the road, amidst cold, rain, and snow.[36]

Douglas Campbell highlights Paul’s hardship in travel in the ancient Mediterranean world: 

The sheer physical challenge of walking, day after day—an in Paul’s case with no shapely modern boots, walking poles, and lightweight all-weather gear—on stony ground, then sleeping in some hard, noisy bed, and resuming walking the next day has to be experienced to be understood. The damage to feet and muscles and joints, also to the gastrointestinal tract, done by foreign roads and food and water—the blisters, cramps, sunburn, cold, diarrhea, hunger, and dehydration—would have been constant.[37]

Summary

Paul received gifts from certain churches and he performed difficult and possibly degrading manual labor along with constant travel.

We’re now ready to answer the key question: Why did Paul refuse compensation for his ministry and instead work a day job?

 

Chapter 7: Reason #1: Christ’s Example

Strange behavior often calls for an explanation. For example, if you had the right to park your car in a convenient parking space but consistently chose not to, people would be curious about your behavior.

Paul acknowledges his right to remuneration in Corinth, but he refused to exercise this right. Why?

After arguing for his right to receive compensation from the Corinthians, Paul continues,

But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. . .But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me . . . What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel. (1 Cor 9:12-18)

Was Paul rejecting the Lord’s command by refusing to “use this right” in Corinth? After all, in verse 14 he writes, “the Lord has commanded that those who preach the gospel should receive their living from the gospel.” If this command comes from the Lord, shouldn’t Paul simply follow it? Garland provides this qualification:

The verb διατáσσειν, however, need not convey some absolute regulation or law . . . but may simply mean “to arrange”: “the Lord arranged that those who proclaim the gospel live from the gospel.”[38]

Forms of the Greek verb diatasso are translated in a variety of ways in the New Testament, such as instructions (Mt 11:1), prescribed (Lk 3:13), commanded (Lk 8:55), ordered (Acts 7:44), arrangement (Acts 20:13), established (Gal 3:19), and directed (Ti 1:5).[39] Garland is latching onto the example in Acts 20:13, which reads:

We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement [diatasso] because he was going there on foot.

Even with this possible meaning noted, it still seems strange that Paul felt free to set aside this divine “instruction” or “arrangement.” Garland continues, “Paul did not understand himself to be disobeying a decree from the Lord but interpreted it as a right that he was free to accept or refuse.”[40] That may have been the case, but was Paul right to view the Lord’s words in this way?

To understand what Paul was thinking we must recall the main principle in this section (1 Cor 8–10). Paul is teaching the Corinthians to lay aside their rights for the sake of others and he is using himself as an example. Shortly after the verse in question (1 Cor 9:14), Paul writes, “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible” (v. 19).

Where did Paul learn this type of sacrificial service? His entire argument in 1 Corinthians is grounded in Christ and his cross. Notice the following statements near the beginning of the letter:  

• Jews demand signs and Greeks look for wisdom, but we preach Christ crucified. (1:22–23a)
• For I resolved to know nothing while I was with you except Jesus Christ and him crucified. (2:2)

Granted in 1 Corinthians 9, Paul does not explicitly state that he is seeking to copy Christ. But he does so at the end of this section,

For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ” (10:33–11:1).

The foundation of Paul’s thinking and practice was Christ: “For no one can lay any foundation other than the one already laid, which is Jesus Christ” (3:11). Paul was captivated by Christ’s example and what it means for our relationships.

How is this relevant for Paul’s behavior in not obeying Christ’s words regarding how preachers should “live from the gospel”? Paul had the words of Christ, regarding a worker’s rights. But he also had the example of Christ—the Son of God who gave up his rights for others. In this matter, it seems, imitating the example of Christ was Paul’s overriding concern.

Instead of demanding his rights, Paul reasoned that he should lay aside his rights to reach others—a pattern of behavior that he had learned from his Lord. Paul wasn’t dismissing the Lord’s words to do his own thing. He didn’t feel free to do whatever he wanted or whatever his reason dictated. He was only free to follow Christ. And the ultimate way he could follow Christ was by following his example of sacrifice. So, the path Paul followed was paved by the Lord himself. Paul was being governed, motivated, and inspired by Christ’s selfless giving. As strange as it sounds, Paul set aside his rights and did not follow Christ’s words because he was enthralled by Christ’s example. Christ had the right to remain rich in heaven, but he came to earth and became poor for us.

And Paul is writing about his example because he wants the Corinthian believers to follow the same path, especially in the matter of dietary rights. Although they had the right to eat anything, Paul says, “Be careful, however, that the exercise of your rights does not become a stumbling block to the weak” (1 Cor 8:9).

While I believe Paul’s desire to follow Christ’s example is the primary reason he chose not to follow the Lord’s “command,” the historical setting also sheds light on Paul’s divergent approach. Jesus sent out the seventy-two in pairs throughout the land of Israel “to every town and place where he was about to go” (Lk 10:1). In this way, their mission was to prepare the way for Jesus to effectively minister within Israel prior to his death and resurrection. In contrast, Paul traveled throughout the Gentile world with the goal of establishing communities of believers in the crucified and risen Messiah. The disciples’ mission lasted a few days or weeks; Paul’s lasted for years. Garland adds,

We might imagine that preaching in pioneer areas in a pagan environment would also have required greater flexibility. Paul could hardly go to a new community and say, ‘The Lord commanded me to be supported by you.” Jesus’ words did not apply in the context of spreading the gospel in the Hellenistic world.[41]

Summary

Paul agrees with Christ that “the worker deserves his wages,” but he believed that the gospel would spread more quickly in Corinth if he relinquished this right. Hence, Paul affirmed Christ’s command or arrangement and he affirmed his exception rooted in Christ’s example.

 

Chapter 8: Reason #2: Gospel Growth

The more I studied this topic the more complex it became. We have already discovered Paul’s primary reason for rejecting support in Corinth—he was seeking to follow Christ’s example of sacrifice, but there are at least six more reasons found in his letters and the book of Acts.

Before proceeding, please note that Paul doesn’t place these reasons in any particular order so after number one, my numbering doesn’t intend to show a hierarchy of any sort. Also, while these reasons may be interconnected in different ways, I am primarily exploring them individually for the sake of clarity.

A Gospel Obstacle

In 1 Corinthians 9, after arguing for his “right of support,” Paul says, “But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ” (v. 12). Paul believed accepting payment would “hinder” (NIV) or “put an obstacle in the way of the gospel of Christ” (ESV). The word translated obstacle is 

a graphic and somewhat unusual word (only here in the New Testament). It means literally a “cutting into”, and was used of breaking up a road to prevent the enemy’s advance. Paul had avoided doing anything which might prevent a clear road for the gospel advance.[42]

Although Paul doesn’t explain how receiving pay would “cut into” the gospel road, many have reasoned along these lines: “The obstacle is that his hearers may view him as just another itinerant lecturer whose coming was rooted in a ‘motive for greed.’”[43]

Additionally, if Paul charged fees, the poor would have been excluded from hearing his message. Even if they could have somehow heard what was being said, they would have clearly understood that Paul’s preaching was not really for them.

As we have seen, Paul had four options: “charging fees, entering the households of the rich and powerful, begging, and working.” The poor could not have afforded option one, they would not have access to him with option two, and they would not have anything to give to him with option three. Further, the first two options posed another problem: 

He must be free to rebuke, and his praise must be above suspicion of being bought. He did not want to get trapped in the sticky web of social obligations that would hinder his freedom to preach and admonish . . . He refused to become anyone’s “kept apostle” or “house apostle.”[44]

This is not merely an ancient problem. Bailey says,

I have a friend who served for some years as pastor to an English-language fellowship in a wealthy Middle Eastern country. On returning to American he had enough resources to pastor any congregation without a salary. He imagined that many struggling congregations would be eager to have him as their pastor. But he was mistaken. He is a fine pastor and a superb preacher, but churches were not interested. If they did not pay him they could not control him.[45]

What about a fifth option—relying on support from another community of believers? Paul accepted supported from believers who were not in his immediate audience, but at this early stage of the Christian movement, communities of Jewish and Gentile believers were just beginning, so support was limited. This means Paul also had to go with option four.[46]

At the end of 1 Corinthians 9, Paul restates the principle of not hindering the gospel, only this time in positive terms:

Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. . . . To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings. (vv. 19–23)

Paul is doing all he can to make a smooth path for the gospel to advance. He seeks to eliminate anything in his life that could hinder or block the gospel. This will enable him “to win as many as possible,” including the weak. Regarding the weak, Richard Hays makes this perceptive comment:

he does not say, ‘I became as the weak,’ but rather, ‘I became weak.’ This is not a matter of pretending or mere analogy. Paul actually took on the lifestyle and condition of the weak. In the context of 1 Corinthians 1–10, that means two things: he accepted for himself their strictures against eating idol meat, and he lowered himself to the social status of the weak by refusing the patronage of the rich and becoming a manual laborer.[47]

The word “weak” can refer to those weak in faith or the economically weak. For instance, it refers to the poor in Acts 20 where Paul says,

In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, “It is more blessed to give than to receive.” (v. 35)

So here’s the point: Paul is a true apostle because he is more concerned with the advance of the gospel than with his right to receive material benefits from the gospel. Like Jesus, he set aside his rights for the sake of others. And he is basically asking the Corinthians, “Who else has done this for you?” 

In the words of Gordon Fee,

Paul is a man of a single passion, “the gospel of Christ”. . .  everything he is and does is “for the sake of the gospel.” When it becomes a choice, therefore, between his “rights” and others’ hearing of the gospel, there is no choice at all; anything that would get in the way of someone’s hearing the gospel for what it is, the good news of God’s redeeming grace, can be easily laid aside.[48]

Summary

The second reason Paul refused payment in Corinth and worked was this: he did not want to obstruct the gospel of Christ. If he charged fees, the poor would have been excluded and he may have been perceived as greedy.

 

Chapter 9: Reason #3: Super-Apostles

Paul’s letters reveal that he had opponents and he was not afraid to call them names, such as “false apostles,” “deceitful workers,” and “super-apostles.” After his second visit to Corinth, Paul wrote 2 Corinthians in preparation for a third visit. In chapters 10–12, Paul presents a lengthy defense of his ministry, including:

I do not think I am in the least inferior to those “super-apostles.” I may indeed be untrained as a speaker, but I do have knowledge. We have made this perfectly clear to you in every way. (11:5–6) 

I have made a fool of myself, but you drove me to it. I ought to have been commended by you, for I am not in the least inferior to the “super-apostles,” even though I am nothing. (12:11)

Celebrity Speakers

The phrase “untrained as a speaker” takes us into Paul’s world where “public speaking was a major competitive sport, where successful rhetoricians and sophists were treated like superstar athletes or Hollywood celebrities”[49] Apparently, these celebrity speakers or “super-apostles” were accepting money from the Corinthians. Since Paul delivered his message for free, it seems the Corinthians thought it was less valuable than others.

A Philosopher’s Income

Giving to philosophers would not have been unusual for the Corinthians. They would have been exposed to a variety of financial arrangements for itinerant teachers. Ronald F. Hock explains this key piece of information: “four options . . . were open to philosophers: charging fees, entering the households of the rich and powerful, begging, and working.”[50] Paul’s rivals chose option one; Paul chose option four. Verbrugge and Krell state,

That Paul’s refusal to accept help especially from the Corinthians hurt his image is understandable when we look at the social-cultural situation in the Greco-Roman world. Paul’s rivals did apparently accept money from the Corinthians, and because of cultural expectations, it actually boosted their social status.[51]

The Corinthians placed more value in teachers they paid than teachers like Paul who spoke free of charge, which we must admit is typical human behavior. In addition, wealth was especially prized in Corinth. This was due in part to its location and population. After destroying the city in 146 BC, the Romans resettled Corinth in 44 BC

primarily by ‘freedmen,’ former slaves who had earned or had been given their freedom. Many of them became the new rich, the entrepreneurs and wealthy business people of this prosperous trade city. . . . Archeological discoveries and the literature of the period indicate that Corinth was as hierarchical as any other Greco-Roman city of the period, and was unusual only in that status was defined more by wealth than by family name.[52]

In this context it makes sense that a poor preacher who toiled daily in the marketplace and preached for free would not have been highly esteemed. The Corinthians may have thought, “What does he have to offer?” Yet Paul’s lifestyle fits with the Son of God’s descent from heaven to earth.

Paul’s Response

In 2 Corinthians 11, Paul continues,

Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge? I robbed other churches by receiving support from them so as to serve you. And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so. (vv. 7–9)

Ironically, Paul’s noble practice appears to have hurt his reputation in Corinth. Listen closely to his question: “Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge?” (v. 7). It seems that someone or some group was disparaging Paul because he preached “free of charge.” Hence, he feels the need to defend himself passionately, even to the point of boasting.

As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. Why? Because I do not love you? God knows I do! (vv. 10–11)

Despite his detractors, as Paul prepares for his third visit to Corinth, he is not planning to change his approach. He writes, “I will keep on doing what I am doing” (v. 12), and,

Now I am ready to visit you for the third time, and I will not be a burden to you, because what I want is not your possessions but you. After all, children should not have to save up for their parents, but parents for their children. So I will very gladly spend for you everything I have and expend myself as well. . .  (12:14 –15)

For the purposes of this chapter 2 Corinthians 11:12 is a key verse because it provides a specific reason for Paul’s practice.

And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. (v. 12)

Paul’s practice was not merely defensive in nature—removing obstacles from a path. He also viewed it as offensive—cutting the ground from under the “super-apostles” in Corinth. The false teachers wanted to be considered equal with Paul and his coworkers, but Paul believed his hardworking lifestyle and free-of-charge preaching served to undercut their claims. How so? He doesn’t say exactly, but it’s reasonable to assume that people would notice their different lifestyles: a leatherworker who preaches for free versus celebrity speakers who charge fees. And this difference would serve to reveal that they were not on the same level as Paul. They did not lower themselves in service like he did.

Although it may sound like Paul is merely defending himself, what’s at stake here is the gospel: “I do all this for the sake of the gospel” (1 Cor 9:23). The super-apostles do not have a super message. They do not have the gospel. Paul wants his gospel to advance, but he wants their message to be impeded.

What was their message? In 2 Corinthians 2, Paul says, “Unlike so many, we do not peddle the word of God for profit” (v. 17). Regarding the word “peddle,” Paul Barnett explains,

The word used of these ‘peddlers’ was used of wine hawkers who watered down the pure vintage to make fraudulent profits. The implication is that these persons were receiving (excessive?) payment from the Corinthians in return for a diluted, weakened message.[53]

In Paul’s day people were paying for a diluted message, but Paul wanted to deliver the most powerful good news for free. What was motivating the peddlers, who may have been the same group as the super-apostles? Profit. They were greedy so Paul went out of his way to distance himself from such motivation. Listen to Paul’s words to the Ephesian elders:

I have not coveted anyone’s silver or gold or clothing. You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’ ” (Acts 20:33–35)

Summary

Here’s the third reason for Paul’s unique approach: he wanted to undercut false apostles along with their false teaching. This is the converse of the previous reason. Paul sought to propel the gospel and impede false teaching.

 

Chapter 10: Reason #4: No Burden

Continuing our search through Paul’s letters reveals a fourth reason why he refused compensation and worked a day job.

According to the book of Acts, after Paul preached in Philippi he traveled about 150 kilometers (93 miles) west to Thessalonica, where he preached in the synagogue with some success. According to Acts 17, “Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and quite a few prominent women” (v. 4). As a result, Paul was targeted by a jealous mob and forced to escape in the night. With the Thessalonian community still on his heart, he wrote two letters to them. In the first letter, he writes,

You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority. Instead, we were like young children among you.

Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well. Surely you remember, brothers and sisters, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you. You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed. For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory. (1 Thess 2:5-12)

In this key passage we are given more access to Paul’s thinking. Paul says that he, Silas, and Timothy, acted like caring mothers and encouraging fathers. Instead of asserting their rights, they were careful not to be a burden to anyone while preaching the gospel. This approach required them to work “night and day.” Likewise, in 2 Thessalonians, Paul writes, “nor did we eat anyone’s food without paying for it . . . so that we would not be a burden to any of you” (3:8). As the context shows, Paul and his coworkers sought to avoid being a financial burden to those to whom they ministered.

This reminds us of 2 Corinthians: “when I was with you and needed something, I was not a burden to anyone . . . I have kept myself from being a burden to you in any way, and will continue to do so” (11:9).

According to Acts, Paul’s custom was to go to the synagogue on the Sabbath and reason from the Scriptures. He did this for three Sabbath days in Thessalonica (17:2). What was he doing on the other six days of the week? Working. 

Paul didn’t enter new cities with a plan to rely on his ministry for material support. He entered new cities with a plan to work with his own hands. And those hands, which probably became calloused over time, enabled him to stand in line and buy food with his own hard-earned money.

There’s another piece of information we shouldn’t overlook. As we have seen, Paul received aid from the Philippian believers when he was in Thessalonica: “You sent contributions repeatedly to take care of my needs even while I was in Thessalonica” (Phil 4:16). Combining this information with the statements in 1 and 2 Thessalonians above reveals that Paul followed the same approach in Corinth and Thessalonica—he worked and he accepted assistance from another community of believers. 

Summary

Here’s the fourth reason Paul and his team worked: they wanted to avoid being a financial burden.

 

Chapter 11: Reason #5: Joy

Sometimes it’s easy to miss the significance of a little comment here or there. When I first wrote on this topic, I completely missed Paul’s comment in 1 Corinthians 9. He writes,

What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel. (v. 18)

Initially I thought Paul meant that he was looking forward to his future reward from God because he preached without pay. But after checking several translations and considering the context, I think it makes better sense to conclude that preaching for free was Paul’s reward. One version translates Paul’s words this way:

So what is my pay? My pay is to tell the good news and not be paid for it! That is why I do not use my right to take pay for telling the good news. (9:18 WE)

Summary

Here’s the fifth reason: Paul wanted to enjoy the pleasure of spreading the good news of God’s free grace without charge. He reveled in preaching for free. This was Paul’s reward, payment, and pleasure.

 

Chapter 12: Reason #6: Model of Diligence

Our behavior has ripple effects on those around us. Just think of how small children imitate their parents’ actions and words. Second Thessalonians gives us another reason why Paul worked. He writes:

For you yourselves know how you ought to follow our example. We were not idle when we were with you, nor did we eat anyone’s food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you. We did this, not because we do not have the right to such help, but in order to offer ourselves as a model for you to imitate. (2 Thess 3:7-9)

The same idea is expressed twice in this short passage: “you yourselves know how you ought to follow our example” and “to offer ourselves as a model for you to imitate.” Paul assumes that the Thessalonian believers remembered him as the same man who cut leather in the marketplace probably with a sweat-soaked brow. Additionally, he uses plural pronouns to help them recall the labor of others, namely Silas and Timothy. Certain things are caught rather than taught and Paul wants the Thessalonians to catch their work ethic.

Why did Paul care so much about the Thessalonians’ diligence? Because idleness was a pervasive problem in their city. He continues,

For even when we were with you, we gave you this rule: “The one who is unwilling to work shall not eat.” We hear that some among you are idle and disruptive. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the food they eat. (2 Thess 3:10-12)

Paul taught the rule of working then eating in person then he reminded them in writing. The new community of believers could not flourish with idleness unchecked so Paul and his companions sought to thwart this problem by their teaching and example.

Ephesian Example

According to the book of Acts, after Paul left Corinth, he made a brief stop in Ephesus in the western part of modern-day Turkey, where he reasoned with the Jews in the synagogue (18:19). He then traveled to Caesarea, Jerusalem, Antioch, and the regions of Galatia and Phrygia, before making his way back to Ephesus. This time Paul stayed for three years (20:31), working and teaching daily.

In his farewell speech to the Ephesian elders, his last recorded words are these:

Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. I have not coveted anyone’s silver or gold or clothing. You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: “It is more blessed to give than to receive.” (Acts 20:32–35)

Once again, Paul points to his behavior as a model for others to follow, but this time he is addressing church leaders. What does Paul say about himself? (1) He was not greedy. He didn’t covet “anyone’s silver or gold or clothing.” This stands in stark contrast to modern-day preachers who brag about their houses, cars, and even jets. (2) He worked with his own hands. (3) He supported himself and others with his hard work. (4) His behavior was inspired by the words of Jesus: “It is more blessed to give than to receive.”

Summary

Paul knew others were watching him, but he didn’t just want them to watch, he wanted them to imitate his lifestyle of hard work. Who did he want to imitate him? The believers in Corinth and Thessalonica, and the elders in Ephesus. Reason number six: Paul wanted his lifestyle to serve as an example of diligence.

 

Chapter 13: Reason #7: Model of Generosity

For the final reason we must return to Paul’s statement to the Ephesian elders. Paul toiled daily to be an example of hard work and an example of generosity. He says, “I showed you that by this kind of hard work we must help the weak” (Acts 20:35).

Paul worked hard so that he could give to the weak. He didn’t go around asking others for money so that his needs would be met. When Paul raised money, he did it for others, namely the poor in Jerusalem (see 2 Cor 8-9). In addition to urging others to give to the poor, Paul wanted to personally provide for the poor and this required him to work.

Paul’s gospel, the message of God’s sacrifice, was displayed in his lifestyle of sacrifice: “by working hard . . . we must help the weak.” This reason is closely linked to the previous one because Paul wanted his audience to imitate both his work ethic and his habit of giving: “I showed you that . . . we must help the weak.” Remember that the particular audience who heard these words were church leaders.

Summary

Paul’s life was a model of generosity. Obviously, this is the opposite of a model of greed. Reason number seven: Paul performed manual labor so that he would have the ability to give to the poor.

Pattern

Paul’s declaration in Acts 20 brings a third city into view—Ephesus. From the cities involved—Corinth, Thessalonica, Ephesus—and the time spent in these cities, a pattern emerges: Paul’s mode of operation was to travel, enter new cities, work, and preach free of charge.[54]

Recap

Paul acknowledges that he accepted support from the Philippians, which may be equivalent to “the brothers who came from Macedonia.” But receiving support did not cause him to quit his day job. Paul was proud of his manual labor and free-of-charge ministry because it accomplished the following goals:

• enabled him to imitate Christ’s humility in service,
• removed potential obstacles from the gospel, such as people thinking he was only in it for the money,
• undercut the claims of opponents,
• prevented him from being a financial burden,
• gave him the pleasure of preaching for free,
• allowed him to serve as an example of diligence, and
• enabled him to personally provide for those in need.

 

Chapter 14: Caveats 

It may be tempting to directly apply Paul’s example to ministry today, but before doing so, we should note the following caveats.

First, Paul’s teaching and example show that he was not following a rule nor giving a rule. On the one hand, since Paul accepted material assistance from the Philippians, we know he didn’t refuse all support on the basis of a particular principle. He didn’t think there was something wrong with receiving from those who wanted to give. On the other hand, Paul refused assistance from the Corinthians while he was in Corinth. So, on what basis could we turn one of these approaches into a universal rule and not the other?

Further, we must carefully consider what Paul says about his refusal to receive. He actually acknowledges that other legitimate apostles were following a different practice: “Is it only I and Barnabas who lack the right to not work for a living” (v. 6)? and “If others have this right of support from you, shouldn’t we have it all the more?” (v. 12). Who are the “others” Paul is talking about? He mentions “the other apostles and the Lord’s brothers and Cephas” in verse 5. Cephas is another name for Peter, but who are the Lord’s brothers? Their names are given in Mark 6:3: James, Joseph, Judas, and Simon. So, Paul mentions more than a dozen men who were not following his example, but he doesn’t disparage them. 

Hence, the uniqueness of Paul’s approach means we shouldn’t elevate it to a universal rule, but since he draws attention to it with pride—“I would rather die than allow anyone to deprive me of this boast”—neither should we ignore it. Keep this in mind: Paul was talking about his (and Barnabas’s) personal practice. And he never commands others to follow every detail of this practice.

I think it’s fair to say, though, that Paul thought his approach was the most effective way he could spread the gospel. Why else would he boast about it? Also, it appears that he influenced his coworkers, namely Barnabas, Silas, and Timothy, to follow the same approach, and he encouraged the Ephesian elders to do the same.  

Second, Paul’s world and the modern Western world are not the same. While Christianity is the dominant religion in some countries today, it was not even recognized as a distinct religion in Paul’s time. Originally, the Christian faith was considered to be an offshoot of Judaism. After being persecuted by Jewish authorities, followers of this new movement were persecuted by Roman authorities.[55] Additionally, the early followers of Jesus met in homes not church buildings.[56] Since ancient homes could only accommodate a few people, perhaps thirty to fifty people at most, early church leaders did not work with several hundred people at one time. In fact, at the time of Paul’s writing, Corinth may have had no more than 150 to 200 Christians and Richard Hays says, “these figures may be on the high side.”[57]

Third, ancient and modern study of Scripture are not the same. In many ways, Bible study is more cumbersome and time-consuming for us than it was for Paul. Think of it: Paul was fluent in Hebrew and Greek, and he simply preached and wrote from his understanding of the Scriptures and from his understanding of God’s revelation to him. And since he lived in the ancient world, he didn’t need to study it. Instead of spending five years writing a dissertation on two verses in Galatians, he simply wrote the letter to Galatia perhaps in a couple days. (I understand that he had years of study behind him at that point.)

Today, Bible scholars spend a lifetime studying ancient Hebrew and Greek, ancient manuscripts, the ancient world, and a two-millennia history of Bible interpretation in order to properly understand what Paul was saying before applying it to our twenty-first century world. Our study of the Bible involves climbing mountains that Paul never had to set eyes on. Consequently, if we want someone to understand the Bible in a scholarly way, they will probably need to receive formal training, which will require time and money. In the process, that person will be giving up an opportunity to learn other financially viable skills.

Fourth, the New Testament doesn’t talk about contractual relationships in ministry. Things were less formalized in this early period. The NT instructions regarding compensation are general in nature—“deserves his wages” or lodging, food, and drink. Salary and contract details cannot be found in the New Testament. 

Fifth, Paul was not alone. This study has focused on Paul’s income, but he didn’t work independently from others. He acknowledges Barnabas in 1 Corinthians 9, he worked with Aquila and Priscilla in Corinth then sailed with them to Ephesus, and he wrote his Thessalonian letters with Silas and Timothy. Paul enjoyed support from coworkers as well as a partnership with the Philippian church. 

Sixth, Paul had a unique role. He was the apostle to the Gentiles, who traveled from place to place and started new communities of believers.

Before rushing to apply Paul’s approach consider the differences between Paul’s world and our world.

 

Chapter 15: Application

Even with the caveats stated, I still have a nagging suspicion that Paul’s example means something for today. After much reflection, I have arrived at the following points of application.

First, prioritize the advance of the gospel. Paul’s priority was not himself. He was a servant of the gospel.

Second, don’t have an entitlement mentality. Rather than assert our rights, Paul’s example encourages us to lay aside our rights for the sake of the gospel and for the sake of others. This is not easy. Relinquishing rights is not normal human behavior and it goes against Western society, which encourages us to fight for our rights. So how can it be done?

Start with small things, such as allowing others to cut in front of you while standing in line or while driving. Also, ponder questions that contradict entitlement thinking. For example, those in full-time paid ministry can consider the following questions: 

• Am I serving primarily for the paycheck?
• Would I be willing to serve free of charge?
• Am I being a financial burden?
• How does receiving a paycheck impact the effectiveness of my ministry?
• How do I feel about earning money by using another skill while still fulfilling ministry work?

Richard Hays asks more probing questions for those in paid ministry:

Is it possible that we have arrived at a moment in the life of the church where salaried ministers have become so domesticated by “patronage” that they are no longer able to preach the gospel effectively? Are they, like some servile household philosophers of the ancient world, rendered excessively dependent on those who provide for them? Paul’s model of tentmaking self-support poses an alternative that might be worthy of consideration in some circumstances. Certainly Paul’s strategy was not required of apostles and other preachers in the first century church, nor should it be mandatory now. But anyone whose vocation is to proclaim the gospel should stop and ask from time to time, “Who is footing the bill for me to do this, and what implications does that have for the content and integrity of my ministry?” Or again, “Have I become the house chaplain for the wealthy members of my congregation to the detriment of the less affluent?”[58]

Starting with small things and considering questions can be helpful, but the most important thing is to look to Christ. As we gaze at Christ and how he gave up his rights for us, we will be transformed into his image. After all, Paul’s approach wasn’t self-generated. He derived it from Christ: “Follow my example, as I follow the example of Christ” (1 Cor 11:1).

Third, don’t be lazy. Paul was a hard worker. He labored daily in Corinth, Thessalonica, and Ephesus. And as we have seen, he had good reasons for doing so. Moreover, Paul encouraged others to follow his example of diligence. This may be an especially important point for those in full-time paid ministry. I have heard stories and seen firsthand how those in such positions can fall into the snare of slothfulness. Moreover, a common perception of pastors is that they only work one day a week so they should seek to thwart this perspective lest it serve as an obstacle to the gospel. Perhaps pastors should consider preparing their sermons in public libraries a couple of days per week.

Fourth, don’t have a self-sufficient mentality. It’s easy for those who work hard to rely on themselves and think, “I can do it all by myself.” Others may cover up this self-centered pride with spiritual language, “I don’t need anyone to help me because God will provide for me.” But Paul avoids the pride of the self-sufficient person who is unwilling to receive from others and the pride of the “spiritual” person who only talks about God providing. Notice how Paul made sure to mention the people who helped him.

• In Corinth, he worked as a tentmaker (Acts 18:1–3), received help from Macedonian believers, and mentions the aid he received (2 Cor 11:8; Phil 2:25; 4:14–18).
• In Thessalonica, he “worked night and day,” (1 Thess 2:9), received support from the Philippian church, and writes about it with gratitude to God (Phil 4:15–16).
• In Romans 16 he acknowledged Phoebe for serving as his “benefactor,” or “sponsor,” or “patron” (v. 2) and he rejoices in Gaius’s hospitality (v. 23).

Why did Paul need so much help? Five reasons come to mind. (1) He missed work due to traveling. (2) He spent a considerable amount of time in prison—when he wrote Philippians he was imprisoned. And ancient prisons were not like modern ones with daily meals and bedding provided. (3) He was injured from being persecuted. (4) He may have missed time at work to focus on preaching. From the account in Acts, it sounds like Paul stopped working as a tentmaker to devote himself to preaching. After mentioning Paul’s work as a tentmaker, Luke writes, “Now when Silas and Timothy arrived from Macedonia, Paul became wholly absorbed with proclaiming the word, testifying to the Jews that Jesus was the Christ” (Acts 18:5 NET). (5) Ancient letters were not free to produce. Expenses included the price of materials, such as parchment, the need to pay a secretary for several drafts and copies, and the cost of transportation. E. Randolph Richards estimates the cost of writing the letter to the Romans at $2,275.00 in current dollars. And that does not include the cost of transporting the letter to Rome.[59]

Fifth, don’t be greedy. Paul could have received a lot more than he did, but he was not preaching for the money. Since “the love of money is a root of all kinds of evil” (1 Tim 6:10), an overseer must not be “a lover of money” (1 Tim 3:3). How should church leaders serve? Peter writes:

Just as shepherds watch over their sheep, you must watch over everyone God has placed in your care. Do it willingly in order to please God, and not simply because you think you must. Let it be something you want to do, instead of something you do merely to make money. (1 Pet 5:2 CEV)

If you accept payment for Christian ministry, it’s wise to be content with an average lifestyle among the people to whom you minister. 

Sixth, don’t despise ordinary jobs or manual labor. The apostle Paul worked a regular job. Working with leather was not an extraordinary occupation. Paul wasn’t too spiritual to roll up his sleeves and work beside others. He wasn’t too spiritual to sell his products in the marketplace, interacting with all sorts of individuals. Moreover, the man who said, “Do not be proud, but be willing to associate with people of low position” (Rom 12:16) practiced what he preached.[60]

Paul’s example encourages us to see regular jobs as sacred. Many today may be serving in a similar manner to Paul—working common occupations while reaching out to others free of charge. A few years ago, I met a custodian who used to serve as a senior pastor. After telling me that he was happy with what he was doing, I encouraged him to return to the pastorate. But who knows, maybe he was following Paul’s approach more closely as a custodian than as a senior pastor.

Seventh, don’t assume there is a one-size-fits-all model for ministry. Paul’s example provides us with another option than the traditional Western route of going to Bible college or seminary then finding a full-time paid position in a church or ministry. And this non-traditional track may be the only path available for those in poor countries or countries where the Christian faith is officially rejected. Of course, education is essential for any competent minister, but there is more than one way to become educated. Furthermore, if Bible teachers in poor countries are waiting for a full-time salary before teaching, teaching may never begin.

Paul’s example also has the potential to open up new paths for those in full-time paid ministry. Based on the specific situation, it may be wise to develop a financially viable skill outside of traditional ministry work.

Regarding compensation, ministries can function in a variety of ways. For those who believe they should teach without accepting material benefits, that is between them and God. Likewise, for those who believe they should teach and accept material benefits, that is between them and God. And those in either group can decide to change their approach and join the other group. Despite what some think, there is no law of ministry and compensation here. Moreover, a proponent of one view should not attempt to convince everyone else to follow his or her personal practice. Paul was proud of his approach, but he didn’t argue that Cephas and the Lord’s brothers should follow it.  

Eighth, be careful when teaching about giving. Unlike televangelists, Paul’s writings show no evidence that he coerced people to give to him nor specified an amount that should be given. Likewise, we have no record of Paul instructing any church to tithe. In fact, instead of requiring a set percentage, Paul encouraged believers to give from their heart as much as they wanted. He writes,

Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. (2 Cor 9:7)[61]

Here is a statement with which I concur: 

If a church can support full-time ministers and missionaries without teaching error to do so, then I pray that God will richly bless them. However, I am opposed to anybody who teaches that full-time ministry is a Biblical command (which Paul chose to disobey). I am even more opposed to those who teach that full-time ministers must be supported by so-called “tithing”![62]

 

Chapter 16: Conclusion

This is an especially tricky topic. Money and giving has been a sensitive issue throughout the history of the church. In addition to the New Testament passages engaged in this book, we can add statements from the Didaché (c. AD 100), considered by some church fathers to be a part of Scripture,

Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. . . But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others’ sake who are in need, let no one judge him. (Ch. 11)

But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment. (Ch. 13)

Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money . . . (Ch. 15)

When we add the history of financial abuse and scams, such as the selling of indulgences in the Middle Ages and the so-called prosperity gospel today,[63] differences between the ancient and modern world, the Old Testament practice of tithing, and Paul’s personal example into the mix, we are walking on a theological tightrope with heavy winds blowing. Even the terms we use are problematic because there are no exact equivalents between ancient and modern “pastors,” “wages,” or “pay.” Here’s my attempt to walk this theological tightrope. 

We are constantly tempted to turn things into laws, especially in religious matters. But we should avoid the temptation to turn Paul’s specific approach into a law that all ministers must follow. Paul notes that his example of refusing remuneration was exceptional. And it’s not wise to make the exception the rule. Moreover, Paul’s unique circumstances and mission help to explain his approach. In general, those who work in preaching and teaching should receive some type of “material harvest” for their work. And those who benefit from such teaching “should share all good things with their instructor” (Gal 6:6).

Receiving wages or having basic needs met for spreading the good news corresponds with Jesus’ teaching and example. According to 1 Timothy 5:17–18, remuneration should be given to church elders as well. The reality is this: teachers, whether they are traveling or not, give up time to focus on learning, preparing, and delivering content and their time is valuable. Since they could have been earning money in another endeavor, they should receive some benefit for their work. At this point, it’s important to reiterate four qualifications.

First, when reaching new areas with the gospel, it’s not a good idea to receive payment from the immediate audience. This no-payment model may continue for some time. In Paul’s case, it continued for a year and a half in Corinth. And 2 Corinthians reveals that Paul continued to follow this approach on his second visit to Corinth and he planned to do the same on his third visit. This approach may help the gospel advance more effectively.

Second, while workers should be compensated, this does not mean they must be paid a full-time salary with benefits. As we have seen, in Paul’s time, it is “highly unlikely” that a “material harvest” or sharing “all good things” referred to a full-time salary. That concept would have been foreign to first-century believers who met in small house churches. A lack of a first-century precedent, though, does not necessarily mean that a full-time salary is wrong for church leaders today. It simply means that the New Testament was written during a time when that concept wasn’t considered, or perhaps, even possible. Nevertheless, those who spend their time in training, then researching, preparing, and delivering biblical teaching should receive something for their work.

Third, since church leaders should not be greedy, they should not be paid exorbitant sums of money to support lavish lifestyles, which will only serve to inflate their pride and obstruct the gospel of Christ.

Fourth, like Paul, church leaders can lay aside their right to compensation at any time and teach or preach free of charge. This approach has certain advantages. 

Although Paul boasted about his unique practice of refusing support (1 Cor 9), it’s important to remember that he didn’t refuse all support from believers. He received contributions from the Philippian believers and Phoebe, lodging from Gaius, Lydia, and Jason, he expected travel assistance from the churches in Rome and Corinth, and he requested lodging from Philemon. Those who decide to teach or preach for free should still be willing to receive from fellow believers. The I-can-do-it-all-by-myself attitude does not correspond with Paul’s approach. Reciprocity is essential to healthy relationships. 

Paul’s example helped him avoid common ministry pitfalls, such as laziness, being a financial burden, demeaning views of manual labor, a self-sufficient mentality, an entitlement mentality, and greed. I wonder how different things would be if Christian leaders had avoided the same dangers down through the centuries.

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[1] Unless otherwise stated, Scripture quotations are from NIV, 2011.

[2] E. P. Sanders, Paul: The Apostle’s Life, Letters, and Thought (Minneapolis: Fortress Press, 2015), Kindle, 225.

[3] Stanley E. Porter, The Apostle Paul: His Life, Thought, and Letters (Grand Rapids: Eerdmans, 2016), Kindle, 245.

[4] Cited in Richard B. Hays, First Corinthians: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, KY: Westminster John Knox Press, 2011), Kindle, 3.

[5] Hays, Kindle, 3.

[6] Cited in Porter, Kindle, 245.

[7] This date is supported by a discovery of an ancient inscription at the Temple of Apollo in Delphi, Greece. The inscription, which has been dated to the early 50s, mentions Gallio and his title “proconsul.” And the book of Acts places Paul in Corinth when Gallio was proconsul (18:11-12).

[8] Hays, Kindle, 5.

[9] Ibid., 6.

[10] David Garland, 1 Corinthians: Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), Kindle, 860.

[11] David Garland explains, “Paul may be distinguishing between those who work in the temple precincts, such as the Levites in the Jewish temple, and priests who serve at the altar. . . or the second clause may clarify the first with more specific details.” (Kindle, 870)

[12] Verlyn Verbrugge and Keith Krell, Paul and Money: A Biblical and Theological Analysis of the Apostle’s Teachings and Practices (Grand Rapids: Zondervan, 2015), Kindle, 42.  

[13] Verbrugge and Krell, Kindle, 40.

[14] Many modern scholars think 1 and 2 Timothy and Titus were not written by Paul but by one or more of his followers, perhaps in the second century. For a concise introduction to the issues see Stanley E. Porter, The Apostle Paul: His Life, Thought, and Letters, chapter 12. Porter writes, “The authorship issue of the Pastoral Epistles is no doubt a complex one” (Kindle, 429). He continues, “If the author of the Pastoral Epistles was Paul, several difficulties are resolved. . . . Authentic Pauline authorship allows the Pastorals to be read as they appear, that is, not as fiction but as real correspondence” (430). I understand that there are arguments to consider on both sides of the debate, but in what follows I will assume the traditional view, that Paul was the author of the letters to Timothy and Titus.

[15] William D. Mounce, Pastoral Epistles: Word Biblical Commentary, vol. 46 (Nashville, Thomas Nelson, 2000), Kindle, 308.  

[16] Mounce, Kindle, 309.  

[17] Russell Earl Kelly, Should the Church Teach Tithing? A Theologian’s Conclusions about a Taboo Topic (Lincoln, NE: iUniverse, 2007), 182.

[18] Ibid., 182.

[19] See Porter, chapter 7 for more details.

[20] Martinus C. de Boer, Galatians: A Commentary: The New Testament Library (Louisville, KY: Westminster John Knox Press, 2011), Kindle, 384.

[21] Peter Oakes, Galatians: Paideia: Commentaries on the New Testament (Grand Rapids: Baker Academic, 2015), Kindle, 4474.

[22] Oakes, Kindle, 4474–82.                        

[23] Verbrugge and Krell, Kindle, 92.

[24] Cited in Verbrugge and Krell, Kindle, 81.

[25] Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (Downers Grove: IL, InterVarsity Press, 2011), Kindle, 533.

[26] Bailey, Kindle, 1059.

[27] Weima, Kindle, 377.

[28] Garland, Kindle, 877.

[29] Cited in Verbrugge and Krell, Kindle, 53.

[30] Garland, Kindle, 879-80.

[31] Bailey, Kindle, 524.

[32] Porter, Kindle, 24.  

[33] Wayne A. Meeks, The First Urban Christians: The Social World of the Apostle Paul (New Haven: Yale University Press, 1983), 9.

[34] Cited in Frank J. Matera, II Corinthians: A Commentary: The New Testament Library, (Louisville: Westminster John Knox, 2013), Kindle, 314.

[35] Garland, Kindle, 880-81.

[36] Cited in Verbrugge and Krell, Kindle, 62.

[37] Douglas A. Campbell, Pauline Dogmatics: The Triumph of God’s Love (Grand Rapids: Eerdmans, 2020), Kindle, 388.  

[38] Garland, Kindle, 872.

[39] For a list of all NT occurrences of this Greek verb see www.billmounce.com/greek-dictionary/diatasso.

[40] Garland, Kindle, 874.

[41] Garland, Kindle, 874.

[42] C. K. Barrett, Cited in David Prior, The Message of 1 Corinthians (Downers Grove, IL: InterVarsity Press, 2020), Kindle, 269.

[43] Weima, Kindle, 378.

[44] Garland, Kindle, 882-83.

[45] Bailey, Kindle, 487.

[46] Also in the first century, the Stoic philosopher Musonius Rufus (c. AD 30-100) advocated teaching for free. See Lecture XI: https://sites.google.com/site/thestoiclife/the_teachers/musonius-rufus/lectures/11

[47] Hays, Kindle, 154.

[48] Gordon Fee, The First Epistle to the Corinthians: The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 2014), Kindle, 454.  

[49] Jeffrey A. D. Weima, 1-2 Thessalonians: Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2014), Kindle, 357.  

[50] Cited in Verbrugge and Krell, Kindle, 55. 

[51] Ibid., Kindle, 64.

[52] Cited in Verbrugge and Krell, Kindle, 241.

[53] Paul Barnett, The Message of 2 Corinthians: Power in Weakness, rev. ed. (Downers Grove: InterVarsity Press, 2020), Kindle, 91–92.

[54] Acts may also indicate that Paul followed this pattern in Athens. Acts 17:17 says, “he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there.” Hock suggests that Paul had these conversations while working because workshops were located in or near the marketplace. (See Verbrugge and Krell, Kindle, 54.)  

[55] Although this is a major difference with Western countries, believers in countries that restrict the spread of the gospel have much in common with first-century Christians.

[56] See 1 Corinthians 16:19, Romans 16:3,5, Philemon 2, Colossians 4:15.

[57] Hays, Kindle, 6.

[58] Hays, Kindle, 157.

[59] Cited in Verbrugge and Krell, Kindle, 101.

[60] In a study published in 1980 titled The Social Context of Paul’s Ministry: Tentmaking and Apostleship, Ronald F. Hock argues that Paul held disparaging views of physical work due to his aristocratic background. Why else would Paul mention his manual labor so often? He must have felt that it was beneath him. Hock also uses demeaning views of labor expressed by ancient Greco-Roman writers to support his argument. However, Todd Still disagreed with Hock’s thesis in a 2006 article titled, Did Paul Loathe Manual Labor? Revisiting the Work of Ronald F. Hock on the Apostle’s Tentmaking and Social Class. Still argues that Hock overlooks Paul’s positive statements about work as well as his satire and irony. He also contends that Hock relies on Greco-Roman views of work rather than highlighting the importance and goodness of work, which would have permeated Paul’s Jewish upbringing. E. P. Sanders does not go as far as Hock and so cuts something of a middle ground between the two: “the way in which Paul referred to using his own hands to work is revealing: the poor do not find working with their hands to be worthy of special remark. We suggested that, though he had learned a craft, he had probably been trained for ownership or management. He knew how to use a secretary, and he dictated his letters, as we see in Gal. 6:11, where he notes when he writes in his own hand, and Rom. 16:22, where his scribe sends his own greetings” (Paul: The Apostle’s Life, Letters, and Thought, 144). Sanders is probably right that Paul was primarily trained for something other than physical work.

[61] For more on tithing see: www.bible-bridge.com/christians-required-tithe.

[62] Kelly, 187.

[63] For more on the prosperity gospel, see this post:

www.bible-bridge.com/problems-with-the-prosperity-gospel