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

*This post has been revised and converted into a book. The first two chapters are posted below. 

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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 my website (bible-bridge.com). 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?”  

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Endnotes 

[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.

Les Bridgeman

After graduating from Gordon-Conwell Theological Seminary, I served as a high school Bible teacher in Asia. I enjoy traveling, writing, and playing the drums. My latest book focuses on Paul’s work as a tentmaker and what it means for today.