by Brett Jacobsen 

 

There were a few people who asked if I had this in written form rather than just audio/video. So, after prayerfully pondering the laborious task, I felt the Lord wanted me to do so. This is such an important subject for the church because when we get this stuff wrong it causes a world of hurt to many… not to mention the dishonour to the Lord.

I’m glad I did write this and not just settle for the videos, as writting allows you to be more succinct and also gives more time to meditate as you minister. I think I received even more clarity while writing this than I had before.

This is a brief Bible-based look at the subject of ministry finance. There is much more to be said and done in this area and I trust I will be released to delve a little deeper one day.

Grace and peace,

Bretto

 

Introduction

Surely one of the most critical topics as we pass from Dark Age Christianity to a more reformed, Kingdom of Christ formation is ministry finances. This could make or break many genuine ministers depending on whether we get it right or wrong.

There seems to be two extreme views which those who have left the institutions of Christianity struggle between – One is the old tithe or writhe mentality, fit with clergy, cathedrals and coffers; the other is a more free Willie form of hit and miss sporadic love offerings which disengages ministry finance from koinonia and community.

There is however, a more biblically balanced approach which provides clear New Testament principles and foundations while staying true to God’s grace and Spirit-led life.
The following teaching takes for granted that the reader has an understanding of true New Testament leadership and community in contrast to systemic sanctuaries, horrid hierarchies and the like [1].

Please try to get to the end of this article before commenting or entering into a polemic with me as there are probably numerous points where I could be taken out of context if the reader jumps to conclusions.

 

A Biblically Balanced New Covenant Analysis of First Fruits Giving

The tithe or writhe message (give ten percent or God will give you boils) is not a New Testament concept, but neither are the other extremes which leave out New Testament principles, and advocate a loose financial Spirit-ledness. (By the way I’m all for Spirit-ledness in every area of Christ-life,it ought to be biblically agreeable though).

The New Testament clearly does not say to tithe, but is there any implication and imploration to operate in some form of first fruits principles?

Legalism is a spiritual cancer in and amongst God’s people. The question is though, what is legalism and what isn’t legalism?

People can wiggle their way out of any biblical responsibility these days by crying “that’s legalism”. But are we confusing biblical and Holy Spirit duty with legal compulsion? If so, then we are on a road that leads to spiritual anarchy even though we may disguise it as Spirit-led living.

To perform certain religious activities, like tithing, in a legalistic manner is to do it with a heart that says “if I don’t do it then it is illegal, God will judge me and I’m in trouble”. That is altogether different from living New Testament principles by the Spirit’s prompting and leading out of a sense of responsibility to the Lord.

Now we are going to examine our main text out of first Corinthians nine, primarily at this stage for any hints of New Testament duty regarding first fruits support of some ministers:

Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not you my work in the Lord? 2 If I be not an apostle to others, yet doubtless I am to you: for the seal of mine apostleship are you in the Lord. 3 My answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power [exousia] to forbear working? 7 Who goes a warfare any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock? 8 Say I these things as a man? or says not the law the same also? 9 For it is written in the law of Moses, You shall not muzzle the mouth of the ox that treads out the corn. Does God take care for oxen? 10 Or says he it altogether for our sakes? For our sakes, no doubt, this is written: that he that plows should plow in hope; and that he that threshes in hope should be partaker of his hope. 11 If we have sown to you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13 Do you not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 EVEN SO has the Lord ordained that they which preach the gospel should live of the gospel. 15 But I have used none of these things: neither have I written these things, that it should be so done to me [personally]: for it were better for me to die, than that any man should make my glorying void. (1 Cor 9:1-15) (emphasis mine)

If we look at this passage without any doctrinal bias we can clearly see that though Paul the apostle refused to receive support from those who didn’t have a heart to do so, he was actually making a case for Christian responsibility to support certain ministries.

We will examine other aspects of this passage in later segments but for now let’s consider Paul’s method of arousing their mind and conscience to financial responsibility towards gospel ministers.

Notice what he says in verse 8 and 9 – “Say I these things as a man? or says not the law the same also” and “For it is written in the law of Moses”. Now you would be hard pressed to find a Christian who would call Paul legalistic, but there he goes quoting the law of Moses to compel New Testament believers in financial principles. He then goes on to say “Do you not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 even so has the Lord ordained that they which preach the gospel should live of the gospel.” Paul continued using Old Testament principles (not legalistically though) to provoke New Testament responsibility. He enhanced his case for financial support by likening the gospel labourers to the Levites in the Old Testament who were to be supported by the other eleven tribes of Israel.

Paul did not say that the Corinthians were going to hell for not tithing, nor did he say that God would judge them or cripple their finances. He just took the heart and ways of God from the Old Testament and established the enduring principles which fit into the New Testament context. He removed any legality from first fruits giving and included it in the Kingdom of Christ as a principle which should be outworked with the Spirit.

The way that the early apostles carried many principles through from the Old Testament to the New Testament, minus any legalism, made me think of the scrip “I am the Lord, I change not”. When I looked it up I remembered that what Malachi had to say straight after that statement was about the tithes:

For I am the LORD, I change not; therefore you sons of Jacob are not consumed. 7 Even from the days of your fathers you are gone away from mine ordinances, and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you said, Wherein shall we return? 8 Will a man rob God? Yet you have robbed me. But you say, Wherein have we robbed you? In tithes and offerings. 9 You are cursed with a curse [cause “gone away” v7]: for you have robbed me, even this whole nation [Deut 28]. 10 Bring you all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, says the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. (Mal 3:6-10)

God doesn’t change although His applications sometimes do. He is “the same yesterday, and to day, and for ever” (Heb 13:8). He has remained consistent from covenant to covenant but some of the finer details have evolved with the inauguration of the celestial Kingdom of Christ.

The above passage from Malachi reveals God’s motive for first fruits giving – “that there may be [food] in my house”; it also reveals a process of distancing from the Lord back into cursed carnality.

The Israelites had yet again “gone away from [God’s] ordinances” and therefore away from Him, hence His command “Return to me, and I will return to you”. This led them to the place of being “cursed with a curse”. Everyone on this planet is born cursed with the curse because we are fallen. It was only through being in covenant with God that the Israelites could walk relatively free from the curse. When they went away from God, by repeatedly going away from His ordinances, they just put themselves out of God’s redemptive covering into the curse again. The main ordinance that they had departed from, causing a departure from the Lord, was “in tithes and offerings”.

Let me be very clear about this, not tithing didn’t make them cursed with a curse; being away from the Lord put them back under the curse. Not tithing, as well as other ordinances being neglected, was what steered them once again away from the Lord.

Now before your legalism alarms start sounding, allow me to clarify how this works in the New Testament season.

Firstly, it is true that we are not under the law (written) but under grace in the New Testament. But it is also true that we are to be submitted to “the law of the Spirit of life in Christ Jesus”/ “the perfect law of liberty” (Rom 8:2, Jas 1:25). Rather than adhering to legal written codes which “kills” we are bound to the Spirit which “gives life” (2 Cor 3:6). The Holy Spirit abiding within carries, and Himself is, the eternal full counsel of God. For every one of us He is the perfect law which produces liberty as He doesn’t just provide sterile carved codes but specific counsel, direction, boundaries, principles and commands in every situation, every minute of every day. Not only that, He is also full of grace because we are so dull of hearing so often and so prone to missing the mark.

Now, similarly to Old Testament Israel, we too were born “cursed with [the] curse”. By His merciful grace we are saved and by His activating [2] grace we walk in redemption from the curse, by faith. As we are led by the Spirit (the perfect law of liberty) by His grace we outwork redemption from the curse in many varied facets of life, including our finances. If we don’t function financially in New Testament principles by the Spirit we do not lose our salvation and God doesn’t chase us down to curse us.

If we continually disregard Holy Spirit breathed ordinances then we do drift from being tight with the Lord. Remember that the Israelites weren’t cursed from not tithing but from being away from the Lord. (Continually neglecting God’s ordinances just led them to drift away from God).

We too can only ignore the Lord so much and drift so far away from fellowship with Him till we start to feel fallen earth’s curse surrounding areas of our life. We should “work out [out work] your own salvation with fear and trembling” (Phil 2:12).

I said all that just to say that it is not necessarily legalistic to say that we are robbing God if we are not outworking biblical financial principles by the Spirit’s leading and grace. As we will see clearly over the next two segments, God is still into having food in His house for the analogous Levites and He still desires His people to supply that provision. You may not loose your salvation from not obeying God financially but you are no doubt robbing Him and His Kingdom by withholding what the Lord has required of you.

Lastly, on a practical note, some people may be wondering if they should give ten percent of their wage or not. This is why I prefer the term Spirit-led first-fruits giving as it doesn’t bind us to a set amount.

There are all sorts of valid issues with the ten percent weekly figure. Some say how the pre-law tithe of Abraham, which tithe advocates love to present, was only a once off and not a case for regular tithing. Others reveal that there were three separate tithes, one performed tri-yearly, which would make tithing actually about 23% of your produce/income. I believe this is why Paul didn’t put forth a case to give a tithe (a tenth) to gospel labourers but just used a principle of supporting them similarly to the Old Testament Levites.

A sure principle from The Writings shows God’s heart for our financial dealings:

Honour the LORD with your substance, and with the firstfruits of all your increase: (Prov 3:9)

We should honour God with all that we have but also we should honour Him with our first fruits. It is the first, foremost and best that we give Him.

Paul did not bring legalistic tithing into the New Testament, he did however, carry through a first fruits attitude for the sake of having food in God’s house for certain ministries. We should always be open to the Spirit as to how much we should give. For a widow on a pension ten percent of her income may be too much and the Lord would most often probably not require that much. On the other hand, for a rich business woman who earns $300 000.00 per anum, He would more than likely require considerably more sharing of wealth and supporting of ministries.

 

The New House and its Levites

We are fortunate enough to be living in New Testament times in the celestial Kingdom of Christ rather than the carnal shadows of the Old Testament. Israel had a physical house for God which was merely the natural prototype of the New Testament house in the heavens which we are.

Here are a few scriptures revealing the heavenly, holy house that we who are in Christ are built together to form:

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. (Heb 8:1-2)

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; (Heb 9:11)

Now therefore you are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together grows unto an holy temple in the Lord: 22 In whom you also are builded together for an habitation of God through the Spirit. (Eph 2:19-22)

You also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Pet 2:5)

This principle runs throughout the many areas of the covenant Kingdom as Paul pointed out to the Corinthians:

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. (1 Cor 15:45-46)

As the first Adam was natural and the last Adam spiritual, so to was the first holy house, priests, law, king, city (Jerusalem) and Promised Land natural, but in the New Covenant these are all celestial… as well as other elements.

Let’s examine our main text to see how Paul used this principle while making a case for ministry support in the New Testament:

3 My answer to them that do examine me is this…

13 Do you not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so has the Lord ordained that they which preach the gospel should live of the gospel. (1 Cor 9:3, 13-14)

The Old Testament Levites worked in the natural house but now Paul is presenting New Covenant gospel labourers as a form of Levites who minister about the Celestial house of God.

Obviously every analogy has its limitations. Some would assert that I am trying to re-establish a priestly, clergy caste here by my mere agreement with Paul. Truth is that in the New Covenant we are all “kings and priests”, in fact “a royal priesthood” (Rev 1:6, 5:10, 1 Pet 2:9). Paul’s use of this Levitical analogy is not about priesthood but rather to paint an accurate picture of the distinctive household service of New Testament gospel labourers.

The question of who the New Testament Levites are that should be supported, will be dealt with more clearly in the next segment- Plumber and Prophet are Both Worthy.

It is strikingly clear from the Corinthians passage that Paul’s heaven inspired conclusion was that the Lord “ordained” gospel labourers to be supported in a similar fashion to the Levites.

This passage from Nehemiah shows God’s heart concerning provision for those who serve Him occupationally:

On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever; 2 Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing. 3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. 4 And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah [an Ammonite]: 5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. 6 But in all this time was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I to the king, and after certain days obtained I leave of the king: 7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God. 8 And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber. 9 Then I commanded, and they cleansed the chambers: and there brought I again the vessels of the house of God, with the meat offering and the frankincense. 10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field. 11 Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. 12 Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries. (Neh 13:1-12)

While there is so much that can be drawn from this passage I will just focus on a few points which relate to our present train of thought. Eliashib the priest analogously represents those of the modern church leadership which, among other things, forfeit biblical ways for worldly compromise. As Eliashib made a pact with Tobiah the Ammonite so do many modern church leaders allow all sorts of worldly ways to join with them in their cause. Not only did Eliashib compromise by allowing Tobiah to live in God’s house but he set him up in the chamber where the tithes and offerings were to be kept.

Notice how grieved Nehemiah and God were that “the portions of the Levites had not been given them”. Because of that God’s household labourers “were fled every one to his field”- they went out and got a job. The Levites’ financial deficiency, stemmed from the Israelites not operating in biblical principles, caused the necessary work in God’s house to cease or be minimised. This is directly why Nehemiah asked “Why is the house of God forsaken”- FORSAKEN. Of course it was the leaders’ liability, especially Eliashib, because they replaced the proven principles of God with worldly allegiance.

This story continues to breathe God’s concerns to His people thousands of years later. The new celestial house of God (the church) errs towards being forsaken when the crucial (but not superior) analogous Levites are made to go out and work the proverbial fields. There are certain operations in God’s new house which need attention from those who are called, gifted and financially freed to do so. When the church does not value these they are undervaluing God Himself and His house.

It took a hard head like Nehemiah to rectify the situation by casting out Tobiah and his stuff, setting the Levites back in their place and prompting Israel to bring in the food for the house.

There is no doubt in New Testament scripture that there are those who should serve God occupationally. It has been our misfortunate error in the past to call these “full time ministers” as all Christians should be in full time ministry. But to say that there should be no occupational servants in God’s new house is biblically unfounded.

Some assert - “Paul made tents for a living, everyone should work a job”. Paul’s tent making stints while ministering were not normative and not God’s prescription. Paul also understood what Peter and the team at Jerusalem did- that they as apostles had the right to “forbear working” to “give [themselves] continually to prayer, and to the ministry of the word” (1 Cor 9:6, Acts 6:4).

- Paul only made tents some of the time. Mostly due to a lack of financial value and support for his ministry (cause he didn’t talk himself up and advertise).

- Paul working a job wasn’t God’s best or he would not have even brought the matter up with the Corinthians and in other instances.

- All ministers working a job is not God’s prescription because in both Old and New Testaments, from Jesus’ own testimony and from the apostles’ doctrine we see plenty of support for occupational ministry.

Like I said before, some take any occupational ministry to be a re-establishment of the clergy/laity error of the Dark Age church (and beyond) but that is either fear, pride or past bad experience talking, not scripture.

As the passage from Nehemiah brought out, God would prefer, for the most part, that they, who are called, graced and gifted to minister occupationally, would not mix business and ministry. Is not the work which God has called them to worthy of full attention?

Still others prop up pseudo nobility by saying “I earn my own money- I don’t take it from God’s people”. It is dependence on God through His people which should produce humility in the gospel labourer, though the exact opposite can also happen… and has on numerous occasions.

 

Plumber and Prophet are both worthy

Now that we have clearly seen a New Testament place for first fruits giving and we know that there are New Testament gospel labourers, as there were Old Testament Levites, we can examine their wage issue. Again it is Paul who brings a great deal of clarity on the subject, this time in his first letter to Timothy.

So much doctrinal damage has been done throughout history by simply leaving out key parts of the texts which are taught from. It always pays to take a few literary steps back in the scriptures to provide accurate context for doctrinal deliberations. This financially crucial text deserves such careful contextual scrutiny:

If any man or woman that believes have widows, let them relieve them, and let not the church be charged [bareo- burden, heavy]; that it may relieve them that are widows indeed. 17 Let the elders [plural presbuteros] that rule [proistemi- stand before] well [kalos- honest] be counted [axioo- to deem entitled or fit] worthy [axioo] of double [diplous- two fold] honour [time- value, money paid], especially [malista- chiefly] they who labour [kopiao- toil] in the word [logos] and doctrine [didaskalia- teach, instruct]. 18 For the scripture says, You shall not muzzle the ox that treads out the corn. And, The labourer [ergates- worker] is worthy [axios- deserving, due reward] of his reward [misthos- pay for service, wage]. (1 Tim 5:16-18)

It is of great importance to note that this passage of scripture is all about what the church should and should not “be charged [bareo- burdened]” with. Bareo comes from baros- weight, burden – “Bear you one another’s burdens [baros], and so fulfil the law of Christ” (Gal 6:2).

It is directly after, and in context with, Paul’s admonition for the church to be “charged [bareo- burdened]” with financially looking after true widows, that he teaches on the financial care for certain labourers amongst the church. He does not change the subject when he goes on to say “let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine”.

I am going to re-word this verse so it will reveal what Paul intended it to, but first here are some key clarifications:

- Elders (presbuteros) are those who are proven in character and maturity; called to lead and equip the church; working as a team of equals locally or trans-locally (not single pastors but plural elders). An elder can be anyone from a mature in Christ local believer who helps oversee the saints, to an equipping minister who teaches locally, to an apostle or prophet who is sent out to other areas. [3]

- “rule well” would be better translated as lead honestly.

- “counted worthy” comes from axioo which means to deem entitled or fit.

- “double” is diplous which means two fold, as in two of something.

- “honour” is time (tee may) which Strong’s has as “a value, i.e. money paid”. If we don’t dislodge this from the context (flowing on from the church’s financial burden for widows) then we see that Paul surely had the “money paid” type of value in mind.

Kittel’s Theological Dictionary of the New Testament [4] discusses time/honour’s use in Timothy like so:

“The interpretation of 1 Tim 5:17 is disputed. The saying may mean that presbyters should be more honoured than simple members of the congregation in virtue of their outstanding service. More likely, however, is the explanation that they are to receive double payment 44”

We will discuss the double payment part in a moment. Firstly, we should examine the feasibility of Paul meaning for them to be “more honoured than the simple members…”. According to Jesus, when we “have done all those things which are commanded [us]” (same goes for elders) we should say “We are unprofitable [achreios- unmeritorious] servants: we have done that which was our duty to do” (Luke 17:5-10). All believers are equal and deserving of equal esteem or value if they are playing their part in the Kingdom. Paul wasn’t saying that we should esteem elders more than others; he was continuing to teach on the financial burden of the church to widows and to certain elders.

Kittel’s scholars also quoted Jeremias in the margin regarding the elders that they are “to receive double payment, namely, in comparison with the aged and widows supported by the church”. Not only is this interpretation in keeping with the context, it is the only way that this double financial value/payment makes biblical sense. It stands to biblically sound reason that an elder (probably with a family to provide for) would financially need about double what a widow would need to live.

- “especially” is malista which means particularly or chiefly.

- “they who labour [kopiao- toil] in the word [logos] and doctrine [didaskalia- teach, instruct]” is clearly referring more so to the elders who are either apostolic or another of the completing gifts from Ephesians four, who are needed to “forbear working” to be set aside for their service (1 Cor 9:6).

Now I will re-present 1 Tim 5:17 as the extra amplified Bretto version of the Bible to bring clarity:

[In like manner to the family-less widows who the church should be financially burdened with from verse sixteen] Let the [plural not singular] elders [character proven leaders] that lead honestly be deemed entitled and worthy of double [twice that of the widows] honour [value as money paid], especially [particularly] they who labour [work, toil] in the word [logos] and doctrine [teaching and instruction].

Again if we stay true to the context and continue to verse eighteen this just enforces the point:

18 For the scripture says, You shall not muzzle the ox that treads out the corn. And, The labourer [ergates- worker] is worthy [axios- deserving, due reward] of his reward [misthos- pay for service, wage]. (1 Tim 5:16-18)

Once again Paul quotes the Old Testament to establish a lasting principle of the gospel labourer being worthy [axios- deserving, due] of his reward [misthos- pay for service, wage]. (Next section- “Partnership and Participation in Ministry” I will look at how this can work in a practical and biblical manner).

Now we will consider the question “who are the New Testament gospel labourers that are worthy of pay for service”. I believe that our main text from 1 Cor 9 and the above text from 1 Tim 5 provide the two types of recipients of New Testament ministry finance. They are:

1. Those who preach the gospel- apostles. As Paul stated “the Lord ordained that they which preach the gospel should live of the gospel”. This is not in reference to every believer, although every believer has the capacity to preach the gospel. It was apostles who were commissioned by Christ to “go into all the world and preach the gospel” (Mark 16:15). Again, the context is crucial - “Afterward he appeared to the eleven” “he said to them, Go…” (Mark 16:14-15). I don’t have time here to go right into this so I’ll just simply state – all believers can preach the good news of Christ and the local Christian community is a powerful place of evangelistic activity. However, it should be apostles that are being sent out (and financed) specifically to preach the gospel in our time rather than ill-equipped missionaries having a go.

2. Elders who teach and complete in an Eph 4:11-13 manner. As Paul said in the above passage from 1 Tim, it is primarily the elders who labour in the word and doctrine who are worthy of financial remuneration for Kingdom service. Obviously many elders who oversee the local saints in an eldership team do not need financial remuneration for their service. But those who are busy teaching, equipping and going on apostolic trips should be financially able to live in like manner to the rest of the saints.

So then, who should not receive ministry money?

- Elders (those who are proven in spiritual maturity and called to help oversee the saints) who are not gifted and called to teach, equip and/or function apostolically do not need financial support. Their duties amongst the church are minimal and so they should by all means work a job or run a business.

- Senior bishops/pastors who head up institutional church companies should gravitate towards a more biblically compliant form of church and leadership or they are not in a place which should be funded by God’s people.

- Tele-evangelists and the like who twist the scriptures to promote selfish rapacity amongst the saints and large offerings for their errant ministries.

Undoubtedly worthy

Here are some quotes from our main text which establish the worthiness of gospel labourers earning pay for service to Jesus:

- Have we not power to eat and to drink?

- Or I only and Barnabas, have not we power to forbear working?

- Who goes a warfare any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock?

- For it is written in the law of Moses, You shall not muzzle the mouth of the ox that treads out the corn. Does God take care for oxen? 10 Or says he it altogether for our sakes? For our sakes, no doubt, this is written: that he that plows should plow in hope; and that he that threshes in hope should be partaker of his hope.

- If we have sown to you spiritual things, is it a great thing if we shall reap your carnal things?

- If others be partakers of this power [exousia] over you, are not we rather?

- Do you not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so has the Lord ordained that they which preach the gospel should live of the gospel. (1 Cor 9:4, 6, 7, 9, 11, 12, 13-14)

Here is Jesus declaring the worthiness of those who labour in the gospel to receive pay for service:

Provide neither gold, nor silver, nor brass in your purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman [labourer] is worthy [axios- deserving] of his meat [trophe- rations (wages)]. (Matt 10:10)

“…the labourer is worthy [axios] of his hire [misthos- pay for service, wages]…” (Luke 10:7)

Clearly there is a proven principle in the Kingdom of Christ that some people in His church are called to certain forms of gospel work which should be supported by the rest of the body- those who have the privilege of working or running a business.

To assert that this will re-establish any Dark Age carnalities on its own is absurd. In fact quite the opposite is true. If you worked a full week on a building site, in a kitchen or in an office and were told on pay day that you should just believe God for some provision you would be outraged. Every Christian should have faith in God for their provision but they also should work a job and generate an income. If we set different principles for elders, teachers and apostles than for all the other believers then it is us who are re-establishing a clergy caste. They labour in the gospel and so they should live of the gospel.

Yes there is no difference between leaders and the saints (clergy/laity) so neither should there be a difference with financial security.

 

Partnership and Participation in Ministry

So where do apostles’ and equippers’ wages come from?

Should we have Cathedrals and coffers so that there is an institutionally official vehicle for ministry income? Should we minister through the media and then beg or bargain an income from the viewers? Should occupational ministers have to perform certain expected tasks and provide regular justifying testimonies in order to inspire money from the people? Should we all itinerate and be financially viable (or not) from book sales and honorariums?

Or rather, should there be real Kingdom of Christ community with ministers equipping amongst, and others being sent out from it who are financially sent and supplied?

Let’s examine some scriptures and see how they bring ministry and ministry finances into the context of Kingdom community and gospel relationship:

Let him that is taught [katecheo- instruct] in the word [rhema] communicate [koinoneo- from koinonia- participate, partner- distribute] to him that teaches in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap. 8 For he that sows to his flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap life everlasting. (Gal 6:6-8)

This verse is clearly coming from a financially remunerative point of view and has been taught so in various circles. Many ministries these days plead for people to partner with them in their ministry, having this verse as a foundation for their appeal. But has this been used all too often just as a revenue raiser, thus missing the true spirit of the verse? The word which has been translated in the KJV as communicate is koinoneo which comes from koinonia – often being translated as fellowship. Koinoneo means to participate, to have partnership and to distribute. Paul wasn’t just throwing out a non-relational request for ministry supporters; he was revealing a biblical principle of financing ministries through participative, relational partnership.

It is primarily the saints who gospel labourers are living in Kingdom community with, as well as those which they have sown into and been geographically moved on from, who should distribute finance to them so they can continue to minister. No ministry needs mammoth amounts of mammon; they just need moderate amounts of money. If the body of Christ were better equipped and doing the work of the ministry we wouldn’t need mega-ministries which rely on mega money. The gospel doesn’t need the copious amounts of cash that we’ve been told it does to see the world transformed. We just need all the parts playing their part. We need the whole body living in the Spirit and daily ready to minister to the world and each other. We need elders who together oversee Christ communities and teach and equip the saints. We also need true apostolic teams set aside in training, ready to be sent out to plant the Kingdom seed and see Christ community established world-wide.

- Modern cathedrals, coffers and other carnal concepts are derived from the worldly Roman Empire, not the Word and the Spirit. It is daunting to break free from involvement in these but if we follow Him He will show us a better way.

- Public begging through the media or other avenues is not God’s lot for His occupational servants. David said “yet have I not seen the righteous forsaken, nor his seed begging bread” (Ps 37:25). Begging is a general plea, not to be confused with gospel labourers making their financial needs known to those who they live Christ community with and those who they minister to or have ministered to.

- Gospel labourers shouldn’t have to fit a Pastoral mould and provide glossy results to justify their financial existence. In fact, I believe that we should be fully funding more apostles in training like Timothy, Titus and others rather than trying to make called ones crawl through the ministry maze and fit the mould.

- When occupational ministers look to book sales and itinerate honorariums for their livelihood it creates a conflict of interests which is unhealthy for all. It becomes all too easy for them to only teach/preach certain things which either scratch people’s itch or at least don’t challenge them too hard or directly. If they do uncompromisingly proclaim what God wants to convey they run risk of selling fewer books, receiving smaller offerings and yes, not being invited back.

These are some of the reasons that we ought to get back to doing things God’s way rather than ours. If both local and sent out gospel labourers don’t lean on institutional crutches, don’t beg to the masses, don’t have to just get busy doing religious work [5], and don’t have to rely on honorariums and book & CD sales, they are freer to minister by the power of the Spirit. A more biblically compliant way is for all the local believers to participate financially with those who they know are truly called, gifted, and sent to perform the necessary paid labour in and from the body. (Remember that Kingdom duty is not legalism; this is a question of maturity not salvation).

Another great benefit of this koinoneo relationship between occupational ministers and the local saints is accountability and moderation. Lonesome itinerating allows the minister to either suffer lack without his spiritual family knowing and helping, or, to rake in the big bucks and live a little higher than the other brothers. Kingdom community is the foundation and vehicle for equipping and sent ministry. This way the preacher/teacher is free to say whatever God wants without needing an offering. (Of course if those who are being ministered to are mature in their financial paradigms they will give as well).

This notion that leaders are accountable only to those “above them” is absurd and biblically ignorant. The New Testament says “Submitting yourselves one to another in the fear of God (Eph 5:21). We all should be more open with each other about the highs and lows of our financial journey. I’m not talking about communism; I’m talking about Christ’s Kingdom community-ism. We all choose (or not) by the Spirit to participate with others in God’s Love.

It was from the place of relationship that Paul said to the Corinthians:

And it may be that I will abide, yes, and winter with you, that you may bring me on my journey whithersoever I go. (1 Cor 16:6)

Paul saw fit to call on them to “bring [him] on [his] journey”, meaning that they would fund the next stage of Paul’s ministry endeavours. As they themselves were a living example of the Kingdom of Christ, they not only partnered with Paul financially but were living testimony- “the epistle of Christ” (2 Cor 3:3).

This next passage from Philippians also reveals the relationship and participation that the saints had with the gospel labourers which they supported:

But I rejoiced in the Lord greatly, that now at the last your care of me has flourished again; wherein you were also careful, but you lacked opportunity [to give]. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengthens me. 14 Notwithstanding you have well done, that you did communicate [sugkoinoneo- co-participate] with my affliction. 15 Now you Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only. 16 For even in Thessalonica you sent once and again to my necessity [chreia- employment, i.e. an affair; demand, requirement, business, lack, need, want]. 17 Not because I desire a gift: but I desire fruit that may abound to your account. (Phil 4:10-17)

It was not only a desire to see the Kingdom grow and flourish which had them support Paul but also their “care of [him]”. Notice that in verse fourteen Paul mentions their sugkoinoneo with his “affliction”. He then continues the context to speak of financial support of his ministry.

This co-participation with his affliction meant that they cared about his dire financial status at a particular time and were keen to help relieve it. You can see that Paul never had in mind ministry mansions and private jets when he relied on God’s people for support. Perhaps some prosperity ministries should learn to quote verse thirteen correctly by including the previous context statements “I have learned, in whatsoever state I am, therewith to be content” and “I know both how to be abased, and I know how to abound”.

Verse sixteen leads me to another crucial point, and also into our next and final scripture for this section. He said “even in Thessalonica you sent once and again to my necessity”. This is how mature Christians support ministry. Not only do they give because they were sown into by that person at some stage, they give so that that ministry can serve other people in other areas. The Philippians supported Paul so he could minister at Thessalonica. Paul spoke similarly to the Corinthians, only it wasn’t they who were being financially mature; on the contrary:

I robbed other [allos] churches, taking wages [opsonion- rations for a soldier, wages] of them, to do you service. 9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome to you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11 Wherefore? because I love you not? God knows. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. (2 Cor 11:8-12)

The Corinthians at this stage were immature in their financial dealings with servants of the Lord. While Paul was with them they clearly didn’t feel compelled to support him financially though they should have. There were then two other options for Paul to have an income. One, which we have already discussed, was to work a job; this was a last resort. The other option was to metaphorically “[rob] other churches, taking wages of them” in order “to do [the Corinthians] service”. Just like the Philippians who supported Paul to minister to the Thessalonians, “the brethren which came from Macedonia supplied” “that which was lacking to [Paul]”.

Now I will finish this section with some pragmatic applications of the scriptures regarding New Testament communities supporting gospel labourers.

A New Testament community in any given town/area should be a number of believers who are held together only by the Spirit’s calling, real relationship, a sense of love duty to one another and a heart to see the world reconciled to Christ. If this community has matured together, resisting the urge to denominate and institutionalise, and if there are quite a number of people, there should be a fair number of elders (mature examples). Chances are that some of them have equipping gifts which are beneficial to both the local body (which they meet with from house to house breaking bread) and abroad in other areas [6]. Also, there could be apostles, apostles in training and others who are being prepared or ready to be sent to lay Kingdom foundations in other areas [7].

All of the occupational ministers should be well known and proven amongst the believers. They should minister amongst (not over) the local believers and be sent out from them.

In our age they should either together or individually (depending where they are at) have a legitimate, registered ministry and bank account. This is to render unto Caesar what is his and to obey the laws of the land (see Matt 22:21, Rom 13). Providing that sufficient funds are in that account they should probably be paid a regular wage like most Christian people. This is a great way to moderate the income of the gospel labourer so that they aren’t going penniless or living sumptuously in excess. (I won’t trifle you with legal details here about boards, insurance and the like; I’m happy to discuss it with anyone though).

The local believers should be actively honouring the Lord “…with the firstfruits of all [their] increase” as the Spirit leads them (Prov 3:9). They should not be chased down with a bucket, basket or eftpos machine. It is up to them and their maturity level to be led by Holy Spirit or not with how much to give and who to give to. The believers who are giving to God could personally go to those who they are giving to and hand them the money, maybe even take that opportunity to pray for them and encourage them in the work. (The money should then be banked and declared for integrity and tax purposes etc). Or they could deposit the money into their ministry bank account, send a cheque, or make another form of payment. It is with giving “alms [benevolence]” that we should “let not [our] left hand know what [our] right hand does” (Matt 6:3). Supporting and sending gospel labourers is a Christ-community function which should be done in participative, partnership and fellowship.

If we are all walking mature in a Spirit-led manner then the Lord will distribute to those ministers who have lack. (We also should help any needy brothers/sisters in our midst; more on that in the next section). There is however, a more practical side to this as well. Because we all “know in part” there can be some labourers who are lacking while other (perhaps more popular) ones are in abundance (1 Cor 13:9). Here is a test for the community and its leaders- is there a community-ism attitude of Kingdom equality or is the church a capitalist state? Can the church and its leaders work through this in a love based manner, preferring one another? There is way too much Lone-Ranger ministry going on these days. I’m not suggesting that it is essential for all the occupational ministers in any given area to incorporate together on paper and pool their funds (though that would resemble the New Testament church more clearly). Even if they still had separate registered ministries and bank accounts they could surely work out by the Spirit how to have more equality and love for one another.

 

Ministry support and general benevolence

I understand that many Christians have been abused financially by churches and ministries and therefore can be a little on the hurt or timid side with ministry finance. We must learn to be free from emotional biases on the subject though and allow the Lord to heal us and help us back on the horse… realising that it may have been a mule that we once rode. God’s people surely need freedom in the financial realm but we must assure that the freedom we have is God’s rather than humanistic justification.

While it is true that God wants us to be sufficient in Him, He also wants that sufficiency to flow into all areas of our lives, including our finances. But what is our motive for being sufficient “in all things”?

And God is able to make all grace abound toward you; that you, always having all sufficiency in all things, may abound [perisseuo- enough and to spare] to every good work: (2 Cor 9:8)

Yes He wants to supply all our needs, but if our needs, or lusts, being met are our goal then we are altogether self-centred and anti-Christian. Humanistic Christianity is the greatest scorn on the planet, taking Christ’s glorious name and connecting it to a religion which has man’s benefit as the central purpose of human history. Paul told the Corinthians what a worthy Christian motive was for desiring financial sufficiency- that we “may abound to every good work”. That’s not tithing, it’s something far greater: it’s a hunger to contribute to the Kingdom of God in every way, all the time.

There are two major types of financial giving that I see as common throughout the New Testament, they are 1. Ministry support 2. Helping the needy.

Ministry support

As the main focus of this teaching has been ministry support I need not go over it again. Here are some of the main scriptures that we have covered regarding the support of gospel labourers:

1 Cor 9:1-15, 1 Tim 5:16-18, Matt 10:10, Luke 10:7, Gal 6:6-8, 1 Cor 16:6, Phil 4:10-17, 2 Cor 11:8-12.

Give to needy people always

Not only should we the church be abounding in financial support towards gospel labourers, we ought also to be abounding in generosity and support to poor and needy people… especially those of the household of faith:

And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good to all men, especially to them who are of the household of faith. (Gal 6:9-10)

Due to the church becoming a political entity through the Dark Ages, and broadly remaining so, we tend to leave benevolence to benevolent institutions rather than getting our proverbial hands dirty. The above verse implores us that “as WE have” opportunity “LET US do good to all men”. Though there may be a place for larger organisations to care for the needy in society, it is upon us the church to step up and be daily, personally, looking for opportunity to “do good to all men”. Paul shows in the next verse that you can give everything you have to the poor but still miss the act of agape- benevolent love:

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity [agape- benevolent love], it profits me nothing. (1 Cor 13:3)

It is one thing to send money to an organisation which helps poor people; it is another thing altogether to find the occasion yourself to love someone personally, both with financial aid and Holy Spirit love and power.

While occasion should be sought out to be a blessing to all men, it is especially “them who are of the household of faith” who we have a love duty to aid both financially and in a Holy Spirit manner. There are all sorts of excuses that we make for not living up to the early church’s love community. I know society and culture has changed, and I know that where most of us reading this live does not have widespread Christian persecution, but surely we could resemble the picture in Acts a little bit:

Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles’ feet: and distribution was made to every man according as he had need. (Acts 4:34-35)

In this article I won’t delve too far into this picture as it deserves a good looking at on its own merit. I will simply state that we surely have to progress further in the modern church to get back to the heart and action of the early church in this area… not to mention other areas. It will take a great dying to ourself and the world for us to live in this glorious measure of Christ’s love.

I will finish on this last passage from second Corinthians which also ought to convict and inspire us to rise to the occasion of love community in a voluntary, financial equality way of life:

For as touching the ministering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal has provoked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, you may be ready: 4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the brethren, that they would go before to you, and make up before hand your bounty, whereof you had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. 6 But this I say, He which sows sparingly shall reap also sparingly; and he which sows bountifully shall reap also bountifully. 7 Every man according as he purposes in his heart, so let him give; not grudgingly, or of necessity: for God loves a cheerful giver. 8 And God is able to make all grace abound toward you; that you, always having all sufficiency in all things, may abound to every good work: (2 Cor 9:1-8)

Again, by equality I don’t mean communism, I am speaking of the love of God which commands us to be “preferring one another;” (Rom 12:10). This is not a human governmental structure, it is men and women who have been regenerated by the Holy Ghost and transformed by the renewing of their minds, who have chosen to abase themselves to a certain degree for the sake of abounding towards those who Christ loves. Paul was helping to facilitate the process of allowing the saints from other areas to financially aid the believers in Jerusalem. We too ought to be involved in the Kingdom of Christ in such a way that we lay down our lives for the sake of others- this is the love of God which can and will transform society.

 

 
[1] See chapters 6 and 7 of Heaven’s Underground Blueprint for a truer picture of New Testament leadership and community – http://www.christisall.org/hub-book/

[2] Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Heb 4:16)

Much is said in the greasy grace circles of church about the merciful aspect of God’s grace but too little about the aspect of grace that helps in times of need. The Greek word for grace – charis is closely related to the word for gift – charisma. We are gifted with mercy but we are also gifted with His ability to continue to walk with Him and be led by Him.

[3] For a more in depth look at eldership see pages 127-136 of the authors book Heaven’s Underground Blueprint - http://www.christisall.org/hub-book/

[4] Kittel’s Theological Dictionary of the New Testament Vol 8, page 176

[5] Remember that the apostles at Jerusalem felt the need to be set aside to the ministry of the word and prayer. We have fabricated Senior Pastor/CEOs who are usually too busy doing everything else than these two necessities. If we stop wasting God’s money on all the non-necessity ministries, not only should there be enough to support plenty of equippers and apostolic teams, but we should be sponsoring those called to this while they train with the seasoned labourers. In the Bible all the powerfully used servants of God had lengthy times of preparation and also times of bearing little or even no measurable fruit. If we are going to be more about the celestial Kingdom of Christ than carnal Christendom then we should judge by the Spirit not by results and mega-activity. I’d be more than happy to know that money I gave to ministry endeavours was allowing someone to spend much time in prayer and preparation in the Word to be used at God’s will and timing. I don’t need to see my money working hard for the sake of perceived results.

[6] These days ministering abroad can be accomplished fairly well via the internet as teaching and equipping can be accomplished on a large scale without leaving the office. (This can only go so deep without personal interaction though, but it is a very effective way to travel… and cost effective). Through internet teaching and the like there can be a lot of info sent a long way which then can lead to personal relationship via email and then perhaps some physical travel and meeting.

[7] Another valid form of apostolic ministry is more reformational than evangelistic. Peter, James and John are a good example of a more reformational type of apostle compared to Paul, Barnabas and Silas who, though they went first to the Jews, their primary field was the Gentiles. We need reformation apostles, like Jesus, John the Baptist, Paul, Luther and Huss to re-lay the foundation of Christ in the already churched church. With the necessity of this ministry comes the necessity to financially support such gospel labourers.

 

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This entry was posted on Tuesday, June 16th, 2009 at 4:11 pm and is filed under Biblical Leadership, Brett Jacobsen's teachings, Church Structure, Finance, House to house community, Living Christianity, Reformation/ Revival. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.