𝐌𝐢𝐧𝐢𝐬𝐭𝐫𝐲 𝐚𝐧𝐝 𝐌𝐨𝐧𝐞𝐲 – 𝐀 𝐁𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐂𝐨𝐧𝐜𝐞𝐩𝐭

 

Ministry and Money – A Biblical Concept

It is likely that Paul knew the story of Jesus sending out the Twelve, as told in Matthew 10:1, 5–15; Mark 6:6b–13; and Luke 9:1–6 (and also the sending of the seventy-two in Luke 10:1–12). A key part of these stories is Jesus’ guidance about how the disciples should be supported—especially with food and lodging.

In general, Jesus told them not to bring money, extra clothes, or food (Mark 6:8). Instead, they were to rely completely on the hospitality of the people they were serving while preaching and healing (Luke 9:6). This also applied to lodging: they were to stay with the first person who welcomed them and not move from house to house (Luke 10:7). If no one welcomed them in a town, they were to leave and shake the dust off their feet as a sign of rejection (Luke 9:5).

In both Matthew and Luke, Jesus adds a key principle: “The worker is worthy of his food” (Matt 10:10) or “The worker is worthy of his wages” (Luke 10:7). In other words, Jesus did not expect his followers to open a business or earn money by selling goods. Their work in spreading the message of God's kingdom was valuable in itself, and they deserved to be supported by those they served.

In 1 Thessalonians 2:9, Paul says he "worked night and day" so he would not be a burden to the Christians in Thessalonica. According to Acts 18:3, he worked as a leatherworker or tentmaker (Greek: skēnopoios). He seems to have done the same in Corinth, using his trade to help support himself (see 1 Corinthians 9:1–18 and 2 Corinthians 11:7).

According to Acts 18:1–3, when Paul arrived in Corinth, he met Priscilla (also called Priska) and Aquila, a Jewish couple. He stayed with them and worked alongside them. Scholar Jerome Murphy-O’Connor suggests they made linen awnings for use in places like theatres, marketplaces, and homes, as well as leather tents for soldiers, travellers, and visitors to Corinth’s Isthmian Games.

Given Paul’s poverty (1 Cor 4:11; 2 Cor 11:27), he likely did not have money to invest in materials. Instead, he probably earned a small income by working for Priscilla and Aquila. This suggests the couple had enough resources to buy supplies and hire help. They likely made a profit by selling their goods, and some of that income supported early Christian gatherings in Corinth and Rome.

While Paul made just enough to live and share the gospel freely (1 Cor 9:18), Priscilla and Aquila used their home as a meeting place for the Christian community (1 Cor 16:19).

In 1 Corinthians 16:1–4, Paul tells the Christians in Corinth to set aside money to send to the believers in Jerusalem: “Let each of you set aside some of your own money, saving up whatever extra you earn.” This suggests that people were earning some profit from their work or from selling goods. However, for poor workers like Paul—craftsmen and day labourers—it would have been difficult to save much since they were just getting by. Their contributions, if any, were likely small. On the other hand, wealthier craftsmen and merchants who could afford to hire workers were probably more able to save money and give more.

Like Aquila and Priscilla, there were other merchants involved in the early Christian movement. One example is Lydia, mentioned in Acts 16:14 as a seller of purple cloth—a luxury item made from the costly dye of the murex sea snail. Because of the high cost of production, Lydia was likely a successful businesswoman. Acts also say she hosted Paul while he was in Philippi (Acts 16:14–15), though this information cannot be confirmed outside of Acts, so its accuracy is uncertain.

Other figures may also have had wealth from business, though the Bible does not say for sure. For example, Stephanas and his household are said to have served the Christian community (1 Cor 16:15), Gaius is described as hosting both Paul and the entire assembly (Rom 16:23), and Philemon may have even allowed Paul the use of a slave (Philemon 1–22). Some also helped fund Paul’s travels. While it is possible these individuals had extra income from trade, the biblical texts do not clearly state where their wealth came from.

From the beginning of his ministry to the end, the apostle Paul believed that those involved in full-time ministry had every right to expect to be paid for their work. “The worker deserves his wages” (1 Tim 5:18). Just because Paul personally did not avail himself of this right to receive financial support did not mean he expected others to imitate him in this respect. This applies not only to the other apostle-missionaries (1 Cor 9:3 – 14), but also to elders involved in leading the affairs of the church (1 Tim 5:17-18).

Tithing

Paul never mentions tithing in his letters. While tithing was an important part of Old Testament law (see Lev 27:30–33; Num 18:8–32; Deut 14:22–29), Paul takes a different approach. In 1 Corinthians 16:1–2, he tells the believers in Corinth to regularly set aside money for a collection to help poor Christians in Jerusalem. He says this giving should happen every week “on the first day of every week.” Paul does not explain why, but it likely made practical sense: setting aside a little each week would make it easier to collect a generous amount over time, rather than trying to give a large sum all at once.

Second, Paul says the money should be stored up at home (“storing it up by oneself” – 1 Cor 16:2). In the New Testament era, there were no banks like we have today, and since there were no church buildings yet, there was not a central place to keep the money.

Having one person hold all the funds could lead to problems—like temptation or theft, especially if people knew that a large amount of money was kept in someone’s house. So, it made the most sense for each person or family to save their small amount at home until the full collection was ready.

Why does Paul seem so resistant to a set tithe?

There are at least two main reasons.

First, it fits with his overall view of the law. Paul believed that the detailed rules of the Old Testament law no longer apply to believers who live by the Spirit. As he writes in Galatians 5:1, “Christ has set us free… don’t go back to being slaves.” In Romans 10:4, he says, “Christ is the end of the law so that everyone who believes may be made right with God.” For Paul, the law is fulfilled through love- “love your neighbour as yourself” (Rom 13:9)—not through strict legal requirements like tithing.

Second, Jesus himself never emphasized tithing as something his followers should continue after his death and resurrection. So, Paul does not carry that command forward in his teaching.