"You yourselves know... how I did not shrink from declaring to you anything that was profitable" (Acts 20:18, 20).

Paul's primary calling was to preach the Gospel, but I gather from these words that he did not limit himself to Gospel preaching among the Ephesians. He shared "anything that was profitable." He likely gave them practical advice on living the Christian life in a hostile world.

We are called to "make disciples" (Matthew 28:19). Sometimes we limit discipleship to strict Gospel preaching, but that is not what I find in Acts and the Epistles. There is largely moral instruction, for that is the biblical focus; however, this should not exclude practical instruction in work, education, health, and finances. The key is to bring everything under the umbrella of "the gospel of the grace of God" (Acts 20:24) and "the whole counsel of God" (Acts 20:27), and to do "all to the glory of God" (1 Corinthians 10:31).

Should we stop eating well because we are focused on Gospel preaching? Paul even encouraged Timothy to drink a little wine for his health (1 Timothy 5:23). What about exercise? Paul used boxing, running, and disciplined training as examples of disciplined godliness (1 Corinthians 9:24–27). And finances? Jesus warned against laziness with money and, in my view, encouraged investment for compounding returns (Matthew 25:14–30). Paul said that anyone who does not provide for their relatives has denied the faith and is worse than an unbeliever (1 Timothy 5:8). No, we are to concern ourselves with all these things as well as the Gospel. The Gospel is of first importance, but it is not the only important thing.

We ought to share "anything that is profitable" with one another. Paul said that we share with one another not only the Gospel but "our own selves" (1 Thessalonians 2:8).

For this reason, I teach fellow believers the Bible (in a Sunday School class), exercise (through a martial arts class), and finances (in a church financial-discipleship course). I encourage my brothers and sisters in daily Bible reading, memorization, and prayer. I also encourage them to work out consistently (stretching, walking), to eat mindfully, drink water, and sleep sufficiently. I encourage the habit of reading, whether through books or audiobooks, and journaling. I encourage saving, investing, and financial education and planning. All of these things are important and beneficial.

The Bible says that God has numbered all the days of our lives before we even began to live them (Psalm 139:16). So I'm not too concerned about accidents or diseases that may shorten my life, for I know that God has already determined the length of my days. I'm concerned only that I should live them, however short or long, faithfully. When I come to my final day, I pray that I can say, like Paul, "You yourselves know... how I did not shrink from declaring to you anything that was profitable."

AI-Expanded Reflection

Paul’s farewell to the Ephesian elders at Miletus (Acts 20:17–38) is the only speech in Acts addressed to Christian leaders, and it reads like a pastor’s review of his ministry. Paul had spent about three years in Ephesus (20:31), teaching “in public and from house to house” (20:20). Acts 19:9–10 adds that he taught daily in the hall of Tyrannus for two years. One ancient manuscript tradition notes that this was from the fifth to the tenth hour, roughly late morning to mid-afternoon, when ordinary work paused for the heat of the day. Paul, who worked with his own hands to support himself and his companions (20:34), was not a distant preacher. His whole life was part of his teaching.

That supports the comment’s central point. Paul’s letters are full of instruction that reaches into ordinary life: work (1 Thessalonians 4:11–12; 2 Thessalonians 3:6–12), marriage and family (Ephesians 5–6), money and generosity (2 Corinthians 8–9; 1 Timothy 6:17–19), and even health (1 Timothy 5:23). Paul also warns about the limits of bodily training: “while bodily training is of some value, godliness is of value in every way” (1 Timothy 4:8). The comment keeps both sides in view by placing everything “under the umbrella” of the gospel and the glory of God.

The comment’s use of the parable of the talents (Matthew 25:14–30) is a practical application, and it is worth noting how the parable is usually read. Its primary point is faithfulness with whatever the Master has entrusted, whether gifts, opportunities, or the message of the kingdom, in light of His return and the coming reckoning. The English word “talent,” meaning an ability, actually comes from this parable. Financial stewardship is one legitimate application among others. Scripture also warns strongly against the love of money (1 Timothy 6:9–10) and teaches that wealth is to be used generously, which fits the comment’s encouragement to plan and save for the sake of faithful living and care for family (1 Timothy 5:8).

The comment’s reflection on Psalm 139:16 holds together two truths. God has determined the length of our days, and believers are still called to care wisely for the bodies He has given, as the comment itself encourages with exercise, sleep, and healthy eating. These do not contradict each other. Scripture regularly joins trust in God’s sovereignty with the use of ordinary means: Paul trusted God’s promise that everyone on the ship would survive, yet urged the sailors to stay on board and the passengers to eat (Acts 27:22–36). Trust frees us from anxiety, and stewardship expresses gratitude for the gift of life.

Paul’s farewell ends with a saying of Jesus found nowhere in the Gospels: “It is more blessed to give than to receive” (Acts 20:35). That may be the best summary of the comment’s vision of discipleship. Sharing “anything that is profitable,” whether Scripture, health habits, or financial wisdom, is a form of giving our very selves, as Paul describes in 1 Thessalonians 2:8. A life spent teaching, encouraging, and serving others in these ways is the kind of life Paul hoped to present to God at the end, having finished his course (Acts 20:24).

For I did not shrink from declaring to you the whole purpose of God (Acts 20:27).

What does the "whole purpose of God" include? Consider three things Paul said that he was faithful to do while ministering among the Ephesians:

I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ (Acts 20:20–21). “to testify solemnly of the gospel of the grace of God” (Acts 20:24). “And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32).

Specifically, the counsel of God hinged on the Gospel, by which he preached repentance and faith in the Lord Jesus Christ. Yet, this counsel may have also included "anything that was profitable," as well as "the word of grace," which suggests something beyond the simple Gospel message:

For the grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good (Titus 2:11–14).

The sense is that the whole counsel of God includes both the message of salvation as well as the instruction for sanctification. Isn't this the Great Commission, which Jesus gave to His disciples? For on a post-resurrection occasion, He told them,

Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you (Matthew 28:19–20).

As others have commented before, the key verb in this instruction is one, namely, "make disciples". Making disciples involved initiative (supporting participle: "go"), evangelism (supporting participle: "baptizing...") and instruction (supporting participle: "teaching...").

What is more, God gave a singular instruction manual for fulfilling this commission, namely, the Bible:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work (2 Timothy 3:16–17).

Notice the key terms "thoroughly" and "every", suggesting that Scripture is all-sufficient, so that no other word of authoritative instruction needs to be added to it and certainly nothing should be taken from it. The Word of God is sufficient for the Christian to fulfill every aspect of Christ's commission; therefore, with reference to truth, the Word of God constitutes "the whole counsel of God".

Friends, when we teach the whole Bible, we are teaching the whole counsel of God. When we obey the Bible, we are obeying the whole counsel of God. And if we are obeying the Bible, then we will be taking the initiative to reach out, evangelize and instruct others in the same obedience to the teachings of Christ that we have committed ourselves to follow.

AI-Expanded Reflection

Paul’s farewell to the Ephesian elders is both doctrinal and personal. He recalls teaching publicly and from house to house, testifying to repentance and faith, enduring trials, and serving without coveting others’ possessions (Acts 20:18–35). His claim to have declared the whole purpose of God belongs within that embodied ministry. It is not merely a statement that he covered a sufficient number of topics. His teaching and manner of life together prepare the elders to care for the flock after his departure.

The gospel remains central without becoming a slogan that excludes moral formation. Paul speaks of the gospel of grace and the word of grace that builds up the community. Titus 2:11–14 explains how grace teaches a new manner of life while directing hope toward Christ’s appearing. Salvation and sanctification are not competing messages, one gracious and the other a return to self-salvation. The grace that rescues also forms a people eager for good works. A ministry that announces acceptance while avoiding every demand of discipleship would therefore give an incomplete account of the grace it celebrates.

Matthew 28:19–20 contributes the goal of making disciples. Baptizing and teaching belong to that commission, but baptism should not be reduced to a convenient synonym for evangelism. It marks identification with the triune name and incorporation into a life of allegiance; teaching aims at obedience to what Jesus commands. The task is neither merely securing a decision nor indefinitely accumulating information. It involves helping people learn to live as followers of the risen Lord within a community that bears his name.

The original’s appeal to Scripture’s sufficiency is strongest when read through the functions named in 2 Timothy 3:16–17. Scripture teaches, reproves, corrects, and trains. A church may read widely yet avoid the passages that confront its favorite habits, or teach selected truths repeatedly while neglecting justice, reconciliation, or care for the weak. Conversely, teaching the whole counsel does not mean every sermon must mention every doctrine. It means a sustained ministry willing to let the breadth and direction of Scripture shape the people, rather than filtering the Bible through the leader’s preferred interests.

Paul’s warning about wolves and distorted teaching also makes responsibility concrete. Elders must attend to themselves as well as the flock (Acts 20:28–31). Knowledge of correct doctrine does not exempt leaders from greed, ambition, or self-deception. A faithful program of teaching will make room for questions, correction, practical obedience, and the protection of vulnerable people. The final commendation is to God and his gracious word, not to Paul’s permanent control over the congregation. That is a useful measure for ministry today: are people becoming increasingly dependent on one personality, or increasingly equipped to discern truth, love their neighbors, and follow Christ when that personality is absent? The whole counsel builds a mature people whose life continues to bear fruit beyond the teacher’s immediate presence.

Because Paul was a tentmaker as they were, he stayed and worked with them. Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching (a paraphrase of Acts 18:3–5).

Here is a glimpse of Paul's ministry. It appears that during the week he worked as a tentmaker, and on the Sabbath reasoned in the synagogue. When help arrived from Macedonia, he gave his full attention to preaching.

Later, Acts 18:27 says Apollos was a great help to those who by grace had believed. This recalls Ephesians 2:8 — for it is by grace you have been saved, through faith, and this is not from yourselves, it is the gift of God.

That verse is sometimes said to be ambiguous, as though it were unclear whether faith or grace is the gift. But both "faith" and "grace" are feminine in Greek, while the pronoun rendered "this" is neuter. So it is more accurate to say that the whole work of salvation, grace and faith together, is the gift of God.

Acts 18:27 adds clarity, since grace is shown to be not simply the means of salvation but also of believing. Just as by grace people are saved, so by grace people believe.

AI-Expanded Reflection

The grammatical observation is correct and is standard in the commentaries: the neuter demonstrative does not agree with either feminine noun, which points to the whole clause as its antecedent rather than to one word within it. It is worth knowing that this cuts against a common shorthand on both sides of the debate — the verse is frequently cited as proving that faith specifically is a gift, and the grammar does not quite deliver that, though the larger point about salvation being entirely God's gift stands either way.

The phrase in Acts 18:27 is genuinely interesting. Luke writes that Apollos helped those who had believed through grace, and the construction does read most naturally as grace being the means of their believing. Whether that settles the wider question is another matter — those who hold that grace enables a response all could make would read the same phrase without difficulty.

The tentmaking detail is worth keeping alongside the salary discussions earlier in this project. Paul's practice varied by circumstance: manual labor in Corinth and Thessalonica, full-time preaching when support arrived from Macedonia. He does not appear to have regarded either arrangement as the only faithful one.

Friends, we read something remarkable in today's reading. It is his final words to the elders of the church in Ephesus.

So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive’ (Acts 20:32–35).

What does Paul choose to emphasize in his final words to the Ephesian elders? He tells them to follow his example in providing for themselves as they administer the Gospel. He tells them to labor for themselves so that they can give support to "the weak," among whom may be the poor and infirm (cf. Ephesians 4:28; Galatians 2:10). Surprisingly, the words "it is more blessed to give than to receive" is here not to the congregation but to the elders. Consequently, Paul is not talking about "spiritual things" here but money, as the context suggests (note that he mentions not coveting anyone's "silver or gold or apparel" in verse 33).

What are the implications here? We must certainly not base our conclusions on this text alone, for the Book of Acts only provides an historical framework and not necessarily propositions to follow. However, the words of Paul to the elders come close to being propositional truth.

Paul's basic dictum is "Be imitators of me, as I am of Christ." (1 Corinthians 11:1). Again, in 1 Corinthians 4:16 Paul writes, "Be imitators of me." Again, in Philippians 3:17 he writes, "Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us." Also, in 1 Thessalonians 1:6, "And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit."

What is noteworthy is that in most, if not all of the instances, that Paul commands believers to imitate him, it is particularly with respect to his example of providing for himself. 1 Corinthians 11:1 caps off Paul's comment: "...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." A strong case can be made that the expression "not seeking my own good" refers to Paul's refusal to receive money for his preaching.

In Philippians 3:17–19 we read

Be imitators all together of me, brethren, and fix your eyes on those walking thus as you have us for a model; (for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is the belly, and their glory in their shame, who mind earthly things.

A contrast is made between Paul and "the enemies of the cross of Christ." These enemies are only concerned with their appetites and profit. Again, the exhortation is to follow Paul's model of selfless, profitless (free) service.

Consider also 2 Thessalonians 3:6–15

Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. For you know in what way you should imitate us, because we did not behave disorderly among you, nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden to any of you. Not that we did not have the opportunity, but we made ourselves a model, for you to imitate. Even when we were with you, we told you this: If someone does not want to work, neither let him eat. But we hear that some among you are leading negligent lives, not working at all but being meddlers. We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. So, brothers, keep on acting in an upright way. But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother.

To what is Paul calling the believers in Thessalonica to imitate? Paul tells them that he and his team labored and worked among them and paid for their own food rather than accepting these from them. Even when they had "opportunity," perhaps because these things were offered to them free of charge, they chose instead to pay for it. Thus, they exhort all the believers to find honest work, so that, like Paul, they can administer the Gospel for free.

What is more, Paul says that what he writes here is not a suggestion but a command, even "by our Lord Jesus the Anointed." He also writes that doing this is "acting in an upright way." Consequently, look back at Paul's first letter to the Thessalonians, where he commends them for being the kind of imitators that he was exhorting them to be here (1 Thessalonians 1:1–8).

Finally, in 1 Corinthians 4:6–16 Paul exhorts the Corinthian believers to follow the example set by Apollos and himself, whereby they labored and suffered for others without profit or comfort for themselves. He concludes this section by saying, "So my desire is that you take me as your example" (1 Corinthians 4:16).

What do all these passages suggest, at least from Paul? They seem to suggest that believers should not take money for preaching, teaching, or in any way administering the Gospel. But the question arises, most preachers, professional teachers, and missionaries receive money for their ministry today. Many of them receive quite a lot of money, even relative to their members. What is the basis for this? Certainly, all of the passages that I mentioned above would suggest that this is unbiblical; however, most, if not all, go to one passage of Scripture to make their case, namely, 1 Corinthians 9:7–18. Let's take a look at that passage:

7 Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk? 8 Do I say this merely on human authority? Doesn’t the Law say the same thing? 9 For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.”Is it about oxen that God is concerned? 10 Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. 11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? 12If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. 13 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? 14 In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel. 15 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. 16 For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! 17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. 18 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 preacherof the gospel.

One thing that should jump out at you from this passage is verse 12, where Paul uses the first person plural "we" to speak of administering the Gospel free of charge. Paul was not alone in preaching for free, as some have claimed. Also, note the reason why Paul and his companions did not receive money for their ministry. It was because they believed that it would "hinder the gospel of Christ." They did not want to be accused of "peddling" the Word of God (2 Corinthians 2:17). In fact, this preaching for free was so important in the mind of Paul that he writes, "I would rather die" than to have people pay him for his preaching (1 Corinthians 9:15).

The key point of contention centers around verse 14, where we read, "In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel." By a quick reading of this verse, one would conclude that Paul is writing that the Lord has commanded that ministers of the Gospel get paid. And this is how most people today read this in support of wages, salaries and benefits for pastors, teachers, and missionaries. However, is this not reading our modern, culturally-defined conception of things into the text? Since Paul writes, "the Lord has commanded," shouldn't we look to see if there is someplace where there is such a command rather than just assuming that it was a private revelation to Paul alone.

In fact, in several places the Gospel writers clearly record Jesus' commands regarding provisions for those He sent out to preach the Gospel:

Jesus sent these twelve out, charging them, saying: Do not go into the way of the nations, and do not go into a Samaritan city. But rather go to the lost sheep of the house of Israel. And going on, proclaim, saying, The kingdom of Heaven has drawn near. Heal sick ones, cleanse lepers, raise dead ones, cast out demons. You have freely received, freely give. Do not provide gold, nor silver, nor copper in your belts, nor provision bag for the road, nor two tunics, nor sandals, nor staves. For the worker is worthy of his food. And into whatever city or village you enter, search out who in it is worthy; and remain there until you go out (Matthew 10:5–11; parallel events in Mark 6:7–13 and Luke 9:1–10).

After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. Then He said to them, “The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. Go your way; behold, I send you out as lambs among wolves. Carry neither money bag, knapsack, nor sandals; and greet no one along the road. But whatever house you enter, first say, ‘Peace to this house.’ And if a son of peace is there, your peace will rest on it; if not, it will return to you. And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. Whatever city you enter, and they receive you, eat such things as are set before you. And heal the sick there, and say to them, ‘The kingdom of God has come near to you (Luke 10:1–9).

Now, the sending out of the Twelve and the Seventy were very particular ministries and not missions to be undertaken today; however, this is the closest thing that we have in Scripture to a command of the Lord Jesus regarding those preaching the Gospel. With respect to Paul's comment on the Lord's command, namely, that " those who preach the gospel should receive their living from the gospel," Jesus' command in the Gospels would suggest that He meant that they should receive food and drink ("worker is worthy of his food" in Matthew 10:10 and "eating and drinking" in Luke 10:7) as it is given to them, not money. And Paul says that even these things he does not avail himself. Remember, in 2 Thessalonians 3:8, he wrote, "Nor did we eat anyone's bread without paying for it." Paul is saying that since Jesus has given him the Gospel free of charge, he is compelled to give it free of charge. As Jesus also said, "You have freely received, freely give" (Matthew 10:8). And so Paul commends the Ephesian elders also, "It is more blessed to give than to receive" (Acts 20:35).

In 1 Timothy 6:3–8, Paul advises Timothy in the conduct of ministers. One of the things he emphasizes is the avoidance of ministering for financial gain:

If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglingsof men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself. Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content.

Commentators normally generalize here and say that ministers should not be greedy; however, if we read this instruction plainly, Paul is saying that the only material concern that ministers of the Gospel should have is "food and clothing," or if we see this as a synecdoche (i.e. a part for the whole), then we would read that the only concern ministers should have is for the very basic things to sustain their lives.

The overarching picture and message we get is that ministers should not be paid for their ministries. They should work, as others do, and administer the Gospel for free. And if they would receive anything from those to whom they minister, it should simply be the basics, namely food and drink, not a wage or a salary or a gift of money.

Here's another problem in the interpretation of 1 Corinthians 9. Notice the two uses of the word "right" (exousia in the Greek, which is often translates authority, power, right and freedom) in verses 12 and 18.

If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ (1 Corinthians 9:12).

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 Corinthians 9:18).

Many interpret the word in such a way that it appears that the Lord has given power or authority for preachers to demand money from those to whom they preach. Yet, in my discussion above, I have clearly shown that this would be a gross misinterpretation of the word. It does not confer a power to demand but rather a permission to receive, if given. Therefore, it is better to understand verse 12 as "If others have your permission to get support..." and verse 18 as "so as not to make full use of what is permitted me as a preacher of the gospel). Remember, Paul does not avail himself to even these things, choosing instead to work for himself so that he might offer the gospel for free (look again at 1 Corinthians 9:12, 18). The impression is that it is better to administer the gospel in this way (Acts 20:35 referring to the elders). In Acts 20:32–35 Paul even exhorts the Ephesians elders to follow his example in this.

As a final comment, consider 1 Corinthians 9:17, where we read, "If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me." What is Paul saying here? I think the idea is better conveyed in these translations of the verse:

If I were doing this of my own free will, then I would deserve payment. But God has chosen me and given me this sacred trust, and I have no choice. (NLT-96)

If I did my work as a matter of free choice, then I could expect to be paid; but I do it as a matter of duty, because God has entrusted me with this task. (GNT)

If this was my own enterprise, then I had a right to wages. But, since this is not my own enterprise, the mission that I have been entrusted with is only a stewardship given to a slave. (translation of the Swedish 1917 version)

Paul's point is that he was the Lord's slave, as every minister is. Slaves do not receive wages. He was also the Lord's steward. And stewards must not use anything within their stewardship for their own profit. In other words, Paul was simply saying that if the proclaiming of the Gospel had been a business of his own, then he could have taken wages, but since he was only a slave, who had been given a stewardship, he had no wages, nor any right to such.

As I look over the landscape of Christendom today, I wonder what a truly marvelous impact Christian ministers could have if they followed this command of the Lord Jesus and imitated the example of Paul. I remember that there came a point when I was serving on staff at a church that I felt something truly wrong when they gave me a monthly "honorarium," especially since my outside employment was sufficient to supply all my family's needs. At that time I discussed with my wife that we ought to give the entire sum to some missionary effort. I didn't understand then what I understand now. Ministers of the Gospel, if they are healthy and undetained (e.g. not in a Roman prison like Paul was), should take on outside employment and not seek wages from the preaching of the Gospel, so that they can offer it free of charge.

AI-Expanded Reflection

Acts 20 gives economic integrity a striking place in pastoral leadership. Paul’s hands become evidence: his ministry sought the welfare of others rather than their possessions. He worked not merely to avoid dependence but to supply his companions and help vulnerable people. This moves the discussion beyond whether a minister receives a salary. The deeper question is whether ministry becomes a means of acquisition or a means of costly service. A self-supporting worker can still be greedy, and a supported worker can be generous. Paul supplies a searching example of the latter priority embodied in the former arrangement.

The original presses that example into a general rule against paid ministry. First Corinthians 9 requires a more qualified conclusion. Paul defends a genuine right to support before explaining his voluntary refusal to use it in Corinth. His appeal includes ordinary workers, the law’s treatment of the threshing ox, temple service, and the Lord’s direction concerning gospel workers. The Greek term exousia can denote authority or a right; it does not establish that the Corinthians, rather than God, originated this entitlement. Nor does accepting food while refusing currency create a categorical difference between receiving support and receiving none. Both are material provision.

Other passages clarify the particular character of Paul’s decision. Philippians 4:15–16 recalls assistance sent while he was in Thessalonica, not simply aid during a later imprisonment. Second Corinthians 11:8–9 describes help from other churches that allowed him to serve Corinth without burdening it. His independence from the Corinthians was therefore compatible with interdependence across the churches. This matters pastorally: making every teacher financially self-sufficient could privilege the independently wealthy and exclude gifted people whose circumstances differ from Paul’s.

The autobiographical examples in the original still offer a valuable challenge. A right need not be exercised whenever it exists. Refusing an honorarium, providing teaching freely, or earning outside income can remove a particular obstacle to the gospel. Conversely, a congregation may express obedience and gratitude through transparent, proportionate support. The decisive questions concern motive, freedom, accountability, and the needs of the weak. Paul’s refusal must retain its voluntary character if it is to exemplify generosity. Turning it into a universal prohibition risks obscuring the very freedom he relinquished for others’ benefit.