The Dorean Principle (book): Difference between revisions

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=== Jerusalem ===

Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]

Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>''For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.'' (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]

Paul regards the Gentiles as debtors who owe the Jews, yet he treats the collection as an act of worship,[⁠3] demonstrating a mediated obligation, owed primarily to God. For example, he orders that people gather for this offering on the Christian day of worship, the first day of the week (1 Cor. 16:2). Furthermore, he describes the offering with vocabulary (Greek, ''leitourgia'') that indicates a religious service (2 Cor. 9:12; Rom. 15:27). In fact, in 2 Corinthians, offering a primary motivation for participation in the collection, Paul points to the Father’s gift of the Son and the Son’s willing sacrifice of his life (2 Cor. 8:9; cf. 9:13,15). In other words, the Gentiles owe this gift to the Lord and are to offer it by sharing it with his needy servants. It is a religious sacrifice rendered to God rather than to the Jews, just as it generates thanks to God rather than to the Gentiles (2 Cor. 9:11-12).

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This resolves an additional mystery about the book of Philippians: why the "thankless thanks?"[⁠12] That is, Paul writes this letter on the occasion of receiving aid from the Philippians while imprisoned (Phil. 1:14; 4:10), yet not until the very end of the epistle does he directly acknowledge their contribution (Phil. 4:10-20). Even then, rather than highlighting the blessing it is to him personally, he emphasizes his sufficiency without it (Phil. 4:11-13). The notion of colabor illuminates the apostle’s otherwise unexpected behavior. The epistle lacks the typical gratitude of a thank you letter because rather than giving to Paul, the Philippians give primarily to God. The apostle commends them for their faithfulness in the matter of his poverty, but their shared purpose is greater than his own well-being. In the words of David E. Briones:

<blockquote>Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.[⁠13]</blockquote>

<blockquote>''Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.[⁠13]''</blockquote>

[[File:The-Dorean-Principle Figure 4.2.png|thumb|Figure 4.2: Corinthian/Thessalonian Giving vs. Philippian Giving]]

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Paul’s description of the Philippians’ gift as a sacrifice solidifies this mediated obligation.

<blockquote>I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. (Phil. 4:18)</blockquote>

<blockquote>''I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.'' (Phil. 4:18)</blockquote>

While the Philippians render material support ultimately to Paul, the religious term "sacrifice" indicates that—in a more immediate sense—they render it to God. Just as Old Testament Israel sacrificed to God by giving to his priests, the New Testament church often sacrifices to God by giving to his ministers.

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Paul’s most intense defense of his refusal to accept payment appears in 1 Corinthians 9. He presents his decision in the context of Christian liberty (1 Cor. 9:19) and his right to receive support.

<blockquote>If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. (1 Cor. 9:12)</blockquote>

<blockquote>''If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.'' (1 Cor. 9:12)</blockquote>

This has led some interpreters to decide that Paul arbitrates his policy as a matter of personal choice. In other words, it appears as though he has a permissive license to accept payment in return for his preaching but for noble reasons rejects it. At least two considerations should lead us to dismiss this claim.

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First, to say that Paul goes beyond what is required of him is to identify a good course and a better course, and to declare that both are sufficiently pleasing to God. This idea is known as supererogation and runs contrary to the teaching of the Bible. The Lord does not require a minimum bar but perfection (Matt. 5:48). While God may require different things of different people given their strengths and circumstances, each person must serve the Lord as best he is able. Moreover, Jesus summarily dismisses this notion of supererogation when he points out that no servant of God will be able to say he has done more than was required.

<blockquote>So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ (Luke 17:10)</blockquote>

<blockquote>''So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’'' (Luke 17:10)</blockquote>

If one cannot do more than their duty, we can rule out the idea that it would be acceptable for Paul to accept payment but better for him to reject it.

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In 1 Corinthians 9:15-19, Paul lists several reasons for rejecting Corinthian funds, beginning with his desire to maintain grounds for boasting.

<blockquote>But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. (1 Cor. 9:15)</blockquote>

<blockquote>''But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.'' (1 Cor. 9:15)</blockquote>

Of course, boasting in himself would contradict the message of Paul’s epistle (1 Cor. 1:29; 3:21; 4:7). As he writes, "Let the one who boasts, boast in the Lord" (1 Cor. 1:31; cf. 1 Cor. 15:31). If Paul’s boasting rests in the Lord independent of himself, then it resides there unthreatened, secure in an unchanging God. Yet, all the same, he declares that an acceptance of money would jeopardize his boasting, a fact he confirms in 2 Corinthians 11:7-10. In this same context he repeats the aphorism to "boast in the Lord," explaining that he boasts in the ministry God has assigned to him (2 Cor. 10:13-17). In other words, his boast in the Lord is not independent of himself; it has some relation to his ministry. Thus, an alteration to his fundraising practices potentially alters his boast.

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=== The Obligation of Servanthood ===Paul additionally explains that he does not accept funding from the Corinthians because he is bound to minister to them.

<blockquote>For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! (1 Cor. 9:16)</blockquote>

<blockquote>''For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!'' (1 Cor. 9:16)</blockquote>

Paul is a steward of the mysteries of God and servant of Christ (1 Cor. 4:1). Because of his status as a servant-steward, he receives no special accolades for preaching the gospel. However, if he operates as an independent agent, doing his own will rather than the will of God, it would make sense that he receives a reward, direct payment from others.

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In the next two verses, Paul explains that he conducts his ministry as he does in order to receive a reward.

<blockquote>For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. (1 Cor. 9:17-18)</blockquote>

<blockquote>''For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.'' (1 Cor. 9:17-18)</blockquote>

Surprisingly, Paul’s activity and reward are identical: to preach the gospel free of charge. The idea is not that the apostle, by refusing money, accrues merit with which he will receive a reward. Instead, by refusing money he enjoys the reward itself—the stewardship he executes, Christ working through him. Given the preceding context of boasting (1 Cor. 9:15-16), we should not distinguish Paul’s boasting from his reward. In the words of one commentator, they "refer to the same reality."⁠[1] In either the framework of boasting or that of reward, Paul stands to gain from preaching free of charge because then Christ may be seen working through him.

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In contrast, if Paul were to receive payment, his reward would be the payment itself. He would operate as a voluntary laborer setting his own fees, so he would no longer function as a servant bound by his master (cf. John 7:18). Thus, accepting financial reward would forfeit the greater reward: godly stewardship. This recalls the teaching of Christ in the Sermon on the Mount.

<blockquote>Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. (Matt. 6:2,16)</blockquote>

<blockquote>''Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.'' (Matt. 6:2,16)</blockquote>

Using this construct, we may paraphrase Paul: "When you minister, do not be like the hypocrites, who do so for payment. Truly, I say to you, they have received their reward." Perhaps the term "hypocrite" seems too charged for the context of 1 Corinthians 9, but is not this precisely what he communicates? The one who receives reciprocity does not operate as a sincere servant of Christ but as a free agent after his own reward. On the other hand, the one who receives colabor enjoys financial benefits within the auspices of stewardship, a greater reward than mere money.

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In perhaps the most defining passage in 1 Corinthians 9, Paul proclaims that he has "become all things to all people."

<blockquote>For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. (1 Cor. 9:19-22)</blockquote>

<blockquote>''For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.'' (1 Cor. 9:19-22)</blockquote>

Paul does not speak of making the gospel more attractive. He has already admitted that the gospel itself is a stumbling block, unappealing to the world (1 Cor. 1:23), and that he has eschewed typical means of attraction and persuasion (1 Cor. 2:1-5).

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In the course of this book, I have taken a different approach, rejecting the notion that Paul primarily acts out of various pragmatic motivations. Rather, I have identified the apostle as a principled actor following a singular moral code set by Christ. Yet, this code itself is not without its own underlying motivation. Paul does not promote obedience to an arbitrary rule but instead highlights the virtue that undergirds the dorean principle and its rejection of reciprocity. While he indeed speaks of gospel reach and other motivations, he primarily emphasizes the importance of ''sincerity''. He states the matter most directly in his second epistle to the Corinthians.

<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>

<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>

Paul identifies the peddling of God’s word—i.e., receiving in exchange for ministry—as the opposite of sincerity. While the apostle occasionally mentions other factors that motivate his policy, this goal sits at the core of his intentions.

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In the previous chapter, we saw that Paul waives his right to support in order to maintain his status as a servant. It naturally follows that he must abide by the dorean principle in order to serve ''sincerely''. While he primarily speaks of his service to the Lord in 1 Corinthians 9, he also speaks of his service to others (1 Cor. 9:19). This continues in 2 Corinthians 11, where the apostle claims that he preaches free of charge in order to "exalt" others.

<blockquote>Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? (2 Cor. 11:7)</blockquote>

<blockquote>''Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge?'' (2 Cor. 11:7)</blockquote>

While Paul’s humility is physical, the Corinthians’ exaltation is spiritual. That is, the apostle exalts the Corinthians through their salvation; they have been raised up and seated in the heavenly places (Eph. 2:6). The preceding context redefines this exaltation in terms of betrothal to Christ (2 Cor. 11:2). If his goal is the salvation of the Corinthians, then Paul rejects funds in order that he can ''rightly'' or ''effectively'' preach the gospel.

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As Paul’s ministry is in his apostleship, it stands to reason that sincere ministry demands sincere apostleship. Thus, when false apostles began leading people astray in Corinth, Paul appeals to his fidelity to the dorean principle in order to demonstrate the truth of his apostleship. As his opponents have not lived up to the same standard, this same principle demonstrates their false apostleship. Speaking of his rejection of funds, Paul writes,

<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>

<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>

Paul chooses rejection of payment as a marker of delineation between himself and others who claim to have a similar apostolic ministry—and his choice of this particular distinctive is not arbitrary. If his actions are to cut off opportunity from his opponents to claim apostolicity, what he does must actually mark his ministry as true, not merely different.

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Later in 2 Corinthians, Paul speaks of his spiritual fatherhood.

<blockquote>Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children. (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>

<blockquote>''Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children.'' (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>

This language of paternity highlights Paul’s role in the conversion of the Corinthians. Thus, he says that he became a father to the Corinthians in the gospel (1 Cor. 4:15). Similarly, he birthed his Galatian children through the formation of Christ within them (Gal. 4:19), and he became Onesimus’s father upon Onesimus’s conversion (Philem. 1:10-11).

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As their spiritual father, Paul must act sincerely as a parent rather than with a "pretext for greed."

<blockquote>For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. (1 Thess. 2:5-7)</blockquote>

<blockquote>''For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children.'' (1 Thess. 2:5-7)</blockquote>

Yet in a sense, Paul does demand a form of repayment for his fatherly love: "In return (I speak as to children) widen your hearts also." (2 Cor. 6:13). While the apostle does not burden his children by accepting payment for his ministry, he demands the repayment of love and honor. In context, they are to do this by receiving his appeal to be reconciled to God (2 Cor. 5:20). In other words, sincere parenthood warrants sincere childlike deference. If Paul desires to secure the cooperation of his converts, he must reject their payment as a loving father.

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In Thessalonica, Paul refuses funds in order to set an example of hard work.

<blockquote>For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. (2 Thess. 3:7-9)</blockquote>

<blockquote>''For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate.'' (2 Thess. 3:7-9)</blockquote>

Some have taken these comments to mean that though Paul has no obligation to engage in manual labor, he does so in order to offer a lesson on work ethic. However, if preaching and teaching are labors worthy of reward (cf. 1 Tim. 5:17), why are they not sufficient examples for the Thessalonians? Since Paul could undoubtedly work diligently as an apostle while refraining from physical labor, there must be some illegitimacy in accepting payment for his ministry.

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Paul’s ethic appears again as an example in his parting message to Ephesus.

<blockquote>I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35)</blockquote>

<blockquote>''I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’'' (Acts 20:33-35)</blockquote>

The apostle pits manual labor (ministering to his own needs) against covetousness. In other words, sincere diligence in the work of ministry requires the rejection of unmediated payment. He identifies anything else as greed. Furthermore, he must help the weak by ministering freely; to minister for pay would not be sufficient.

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Finally, returning to 1 Corinthians 9, Paul selectively refuses financial support so that he may be a partner in the work of the gospel. He gives priority to this motivation when he chooses to summarize his concerns with the following words.

<blockquote>I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Cor. 9:23, NASB)</blockquote>

<blockquote>''I do all things for the sake of the gospel, so that I may become a fellow partaker of it.'' (1 Cor. 9:23, NASB)</blockquote>

The Greek word for "fellow partaker" here derives from ''koinonia'', the word used to refer to partnership in Philippians. In this verse, many translations speak of the gospel and sharing in "its blessings." However, this elaboration shifts the focus from the proclamation of the gospel to the rewards of the gospel and potentially misses the point of Paul’s argument. Having stated his sincere desire for the salvation of others, he does not suddenly reveal that he is primarily concerned for his own salvation or that he hopes to benefit as his converts do. Here and in the following context, he speaks of sharing in the gospel as a minister of it. Describing himself as an athlete striving for a reward in vv. 24-27, Paul does not imagine himself meriting the gift of salvation, but winning the special prize due to faithful ministers (cf. 1 Cor. 3:14).

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However, unlike me and my orange tree, Christ’s concern did not revolve around identifying literal dead plants. Specifically, he wanted to equip his disciples to recognize and reject false teachers.

<blockquote>Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matt. 7:15-20)</blockquote>

<blockquote>''Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.'' (Matt. 7:15-20)</blockquote>

A bad orange tree might produce bad oranges or even no oranges at all, but what does a false teacher produce? Of course, false teaching is the characteristic staple of a false teacher, but Jesus reveals something more in this passage. He describes these malefactors as ravenous wolves, implying an underlying motivation of greed.

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Notably, the scribes and Pharisees fall directly into this category of false teachers. While some of their expansive rules and allowances are at odds with a proper understanding of God’s law, the New Testament regards the Pharisees as the contemporary sect of Judaism with the highest doctrinal fidelity. In other words, they taught with more accuracy than any other group of their day (cf. Acts 23:6; 26:5; Phil. 3:5). Nevertheless, Jesus condemns them as false teachers, largely on account of their greed.

<blockquote>Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation. (Luke 20:46-47; cf. Matt. 23:15, 25)</blockquote>

<blockquote>''Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.'' (Luke 20:46-47; cf. Matt. 23:15,25)</blockquote>

Each of these criticisms focuses on covetousness rather than on doctrinal error. The scribes desire honor in the form of recognition and material gain. Jesus presents this greed not merely as an arbitrary vice that attends the actions of the scribes, but as something central that drives their evil deeds.

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This identity between insincerity and the pursuit of wealth echoes in John 10, where Jesus alludes to the Pharisees of the previous chapter, describing them as hired hands.

<blockquote>He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. (John 10:12-13)</blockquote>

<blockquote>''He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.'' (John 10:12-13)</blockquote>

Jesus offers no accusation of excess, as though ministers should strive for some ethic of moderation that the hired hand has violated by demanding more than reasonable compensation. The ulterior motive of gain—in any quantity—sufficiently incriminates the hired hand, differentiating him from the shepherd. Even here in the pages of the gospels, the New Testament prepares us to identify greed—the pursuit of ministry for the sake of earthly recompense—as the identifying marker of false teachers.

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The narrative of Simon the magician in Acts stands out among encounters between money and ministry.

<blockquote>Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. (Acts 8:18-21)</blockquote>

<blockquote>''Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God.'' (Acts 8:18-21)</blockquote>

Do not mistake the ethical transgression for a misunderstanding about the mechanics of impartation. Explicitly, Peter rebukes Simon because he thought the gift of God ''could'' be obtained by money. Implicitly, the apostle rebukes the magician because he thought the gift of God ''ought'' to be given for money. Simon treats Peter as a minister for profit and sets himself up to potentially become one as well, doling out this power to others who have the coin to spare.

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Both Peter and Jude compare false teachers at large to Balaam, the prophet willing to prophesy ill for a price.⁠[2] After two explicit mentions of greed (2 Pet. 2:3,14), Peter speaks broadly of the false teachers who will arise:

<blockquote>Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ... (2 Pet. 2:15)</blockquote>

<blockquote>''Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ...'' (2 Pet. 2:15)</blockquote>

Jude offers a similar description of false teachers:

<blockquote>Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. (Jude 11)</blockquote>

<blockquote>''Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion.'' (Jude 11)</blockquote>

By evoking the name of Balaam, Peter and Jude describe false teachers as primarily motivated by greed.

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In 1 Timothy 6:3-10, the apostle warns against false teachers, listing their various qualities. Finally, he settles on the assertion that false teachers consider godliness to be a means of gain (1 Tim. 6:5).

<blockquote>If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. (1 Tim. 6:3-5)</blockquote>

<blockquote>''If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.'' (1 Tim. 6:3-5)</blockquote>

Notably, Paul phrases his rebuke to address all false teachers, speaking of any who teach a different doctrine. He may have in mind particular false teachers, but that does not limit the scope of his application, which is put forward as a general principle. The apostle’s profile of a false teacher includes the invariable element of greed, that fundamental component that compromises sincere ministry.

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Paul addresses lovers of money in 2 Timothy 3:2, again describing them as having a superficial godliness (2 Tim. 3:5). Additionally, he compares them to Jannes and Jambres.

<blockquote>Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. (2 Tim. 3:8)</blockquote>

<blockquote>''Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.'' (2 Tim. 3:8)</blockquote>

These two are not mentioned in the Old Testament, but Jewish tradition records them as magicians in the employ of Pharaoh, apprentices of the prophet Balaam.⁠[5] Not only does service to Pharaoh indicate the pursuit of riches (cf. Heb. 11:25), but as we have already seen, the apostles used Balaam’s name synonymously with greed-driven prophecy. This issue of false teachers and the love of money is undoubtedly the same warning that was issued in the previous epistle to Timothy. Once again, Paul highlights the love of money as the standard trait of false teachers.

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Likewise, in his epistle to Titus, Paul contrasts true teaching with false teaching. In particular, he warns against the "circumcision party."

<blockquote>They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (Titus 1:11)</blockquote>

<blockquote>''They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.'' (Titus 1:11)</blockquote>

The doctrines of the "circumcision party" are not altogether certain, but the New Testament presents this faction as a prototypical band of false teachers (cf. Gal. 2:12; Acts 11:2). This is significant. By withholding details of their beliefs while painting a robust picture of their motivations, Scripture offers a generalized teaching in a particularized context. The core accusations applied to this sect are intended to apply broadly to false teachers of any sect. This passage does not merely offer greed as a potential trait of false teachers but as something that universally characterizes them. All false teachers are motivated by greed, and all teachers motivated by greed are false.

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However, Paul has no objection to the Jerusalem apostles receiving freely from the Corinthians.

<blockquote>Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? (1 Cor. 9:4-5)</blockquote>

<blockquote>''Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?'' (1 Cor. 9:4-5)</blockquote>

Paul mentions Cephas—another name for Peter—and the brothers of the Lord—likely including James (cf. Gal. 1:19). These apostles from Jerusalem have apparently visited Corinth and received support rather than engaging in secular labor to pay their own way. Of course, Paul does not really suggest he has no right to eat or drink or have a wife. Instead, he refers to the expenses incurred by each of these things and the financial support required. In all this, Paul implicitly condones the Jerusalem apostles’ reception of Corinthian support.

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However, when a different group of teachers accepts money from the Corinthians, Paul condemns them harshly. These are the "super-apostles," false apostles who compete with Paul for prominence in Corinth. Toward the end of 2 Corinthians, he offers a full defense of his own rejection of funds, implicitly comparing himself to his opponents who have received funds (cf. 2 Cor. 11:7). However, even at the beginning of the epistle, he criticizes their reception of Corinthian money.

<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>

<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>

Why does Paul respond so differently toward his opponents in Corinth? It might appear that he engages in partiality by labeling them "peddlers" yet turning a blind eye to the Jerusalem apostles when they accept money from the Corinthians. This accusation would stand if he condemns the super-apostles’ reception of funds simply because they propagate false doctrine. However, the accusation of partiality falls apart if instead he has identified a fundamental error in their fundraising activities.

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In fact, Paul explicitly confirms that he holds them to the same financial standard he holds himself to.

<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>

<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>

That is, Paul maintains his policy of refusing payment to show that his opponents do not live up to the same code of conduct.

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Paul demonstrates this pretense most directly in 2 Corinthians 10. Arguing that the fruit of his labor serves as sufficient proof of his status, the apostle objects to his opponents’ practice of self-commendation in v. 12 and v. 18. Between these bookends, he offers a comparison to his own practices.

<blockquote>But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord." (2 Cor. 10:13-17)</blockquote>

<blockquote>''But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord."'' (2 Cor. 10:13-17)</blockquote>

When Paul claims that he does not boast beyond limits, he implies that the super-apostles do boast beyond limits. Terms such as "limits," "area," "overextending," "reach," etc., indicate some geographic extent, especially given that Paul pairs them with the notion of the gospel expanding beyond Corinth and Achaia (2 Cor. 10:16; 11:10). In other words, the apostle considers the church in Corinth his divinely appointed domain,⁠[3] but his opponents consider it the fruit of their labors. Paul expresses similar concerns elsewhere, declaring that as a church planter, he does not go where Christ has been named, building on another’s foundation (Rom. 15:20). On the other hand, his opponents are eager to operate as pseudo-missionaries who lay claim to another’s work.

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Elisha, continuing on in Elijah’s spirit (2 Kings 2:9), miraculously heals Naaman’s leprosy, leading to his apparent conversion. Yet, despite the Syrian commander’s urgings, he rejects his gift with a solemn oath.

<blockquote>Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused. (2 Kings 5:15-16)</blockquote>

<blockquote>''Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused.'' (2 Kings 5:15-16)</blockquote>

In fact, Elisha rejects Naaman’s offering so adamantly that when his servant Gehazi goes afterward to secure the gift, he transfers Naaman’s leprosy to him as a generational curse (2 Kings 5:20-27). While this malediction no doubt arises from Gehazi’s deceitfulness, Elisha explicitly condemns the nature of such an exchange.

<blockquote>Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants? (2 Kings 5:26b)</blockquote>

<blockquote>''Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants?'' (2 Kings 5:26b)</blockquote>

What distinguishes the two women and Naaman? The women operate as colaborers. One is an Israelite, while the other has been specifically commissioned and instructed by God. On the other hand, Naaman is a pagan Gentile (2 Kings 5:1), one who has received the blessing of ministry and seeks an opportunity for unmediated repayment. The two women offer hospitality as colabor, but Naaman’s present is an attempt at reciprocity.

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Jumping ahead to the New Testament, the disciples accepted support from other Jews living in the towns they visited (Luke 10:5-8). However, many also followed Jesus and his disciples, supporting them materially.

<blockquote>Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1-3)</blockquote>

<blockquote>''Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.'' (Luke 8:1-3)</blockquote>

These women colabor with the disciples. While they may occasionally assist more directly in ministry, they help most significantly through their financial contributions. As Luke records, they have been healed by Christ and act out of thankfulness, but we should not label this expression of gratitude as repayment or ministerial reciprocity. Instead, they aim to colabor, supporting the ongoing work of ministry.

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In Chapter 4, I pointed out that the Philippian church partnered with Paul as a congregation. I’d now like you to consider Lydia, a particular Philippian who partnered with him as an individual. After the apostle’s instruction, Lydia embraces Christianity. She offers her hospitality to Paul, and surprisingly, he accepts.

<blockquote>And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us. (Acts 16:14-15)</blockquote>

<blockquote>''And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.'' (Acts 16:14-15)</blockquote>

If Paul refuses support from new converts, why does he receive from Lydia? Prior to her conversion, Scripture describes her as a "worshiper of God," indicating that she already affirmed the true faith through Judaism.

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In Paul’s shortest epistle, he appeals to Philemon to receive Onesimus, a runaway slave, as a Christian brother.

<blockquote>So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. (Philem. 1:17-19)</blockquote>

<blockquote>''So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self.'' (Philem. 1:17-19)</blockquote>

The language of colabor colors this account. Paul calls Philemon a partner, having begun the letter addressing him as a fellow worker (Philem. 1:1). Describing the affair as a business partnership, he negotiates with Philemon to charge anything owed to him to Paul’s own account (Philem. 1:18).

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Providing Philemon another opportunity to colabor, Paul requests a guest room.

<blockquote>At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you. (Philem. 1:22)</blockquote>

<blockquote>''At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.'' (Philem. 1:22)</blockquote>

In saying "at the same time," this request is not set in the context of a returned favor. Instead, Paul contrasts his presence with Philemon to his present imprisonment.⁠[3] He anticipates that he "will be graciously given" to Philemon, not particularly that Philemon will graciously give to him.

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The apostle John offers an example of colabor when he instructs Gaius to support those missionaries who are worthy of support.

<blockquote>Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. (3 John 5-8)</blockquote>

<blockquote>''Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth.'' (3 John 5-8)</blockquote>

The word for "send them on their journey" is ''propempo'', that same term we have seen Paul use in the context of financial support. Here in this epistle, John identifies the act of giving to such men as colabor, establishing a relationship between "fellow workers." This instruction complements the command in his previous epistle not to partner in the wicked works of false teachers by accepting them into one’s home—that is, providing support in the form of room and board (2 John 10-11).

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Given this brief overview of the document, we can conclude with some degree of confidence that where the ''Didache'' offers guidance on ministry fundraising, its instruction emerges from an evaluation of New Testament sources and that its judgments were largely shared by the early second-century church. Further, given its early date, one may reasonably conclude that its prescriptions do not stray far from the practice of the apostolic church. At most, it represents a minor evolution from the original pattern of the church rather than a freshly designed program. With that in mind, we turn to the relevant text.⁠[9]

<blockquote>Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him. (Didache 11.4-6, 12)</blockquote>

<blockquote>''Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.'' (Didache 11.4-6, 12)</blockquote>

Clearly, the ''Didache'' takes serious precautions against itinerant teachers who would take advantage of the church. In a different context, it labels anyone who wrongly accepts the support of the Christian community a "trafficker in Christ" or "Christ-monger"⁠[10] (Didache 12.5). We may identify several prohibitions here:

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''The Shepherd of Hermas'' warns against greedy prophets who willingly say anything for the sake of gain (Shepherd 43.2-3,8). As a precautionary measure against such things, it decries private prophecy, demanding that teachers teach plainly and openly, in a Christian assembly (Shepherd 43.13-14). However, perhaps its most direct rebuke of false prophets comes in the form of a condemnation of ministerial reciprocity.

<blockquote>In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly. (Shepherd 43.12)</blockquote>

<blockquote>''In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly.'' (Shepherd 43.12)</blockquote>

In forbidding the requirement of remuneration, ''The Shepherd'' does not clearly prohibit the ''acceptance'' of remuneration. However, it goes on to say that a divine Spirit cannot "receive money and prophesy." Here, ''The Shepherd'' offers an unqualified rejection of ministerial reciprocity. It rejects as insincere any who would receive in direct exchange for teaching.

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Not much is known of Apollonius of Ephesus, but his writings warrant mention for their status as early witnesses to the practices of the church. These writings no longer exist in a complete form, but the early church historian Eusebius recorded his contentions with the heretic Montanus. Of Montanus, Apollonius reports,

<blockquote>This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠[14]</blockquote>

<blockquote>''This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠[14]''</blockquote>

Clearly, Apollonius opposes greedy accumulation of wealth, although it is less clear why he objects to salaries in particular. It seems likely that he protests the nature of the commission: pay offered in return for preaching. Regardless, it is plain that Apollonius opposes prophets accepting gifts in the context of their ministry.

<blockquote>Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠[15]</blockquote>

<blockquote>''Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠[15]''</blockquote>

Notably, Apollonius appeals to Christ as he promotes his ethic.

<blockquote>For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠[16]<blockquote>

<blockquote>''For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠[16]''<blockquote>

Depending on how we understand Apollonius, one could argue that he strays from the dorean principle, rejecting all financial support for ministers rather than merely rejecting ministerial reciprocity. However, congregational support has always been a common feature in churches, even in the first and second centuries. For Apollonius to take particular issue with Montanus, the false prophet’s practice must have deviated beyond the typical practice, possessing a more commercial character.

@@ Line 343: / Line 343: @@
 === Jerusalem ===
-Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]
+Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>''For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.'' (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]
 Paul regards the Gentiles as debtors who owe the Jews, yet he treats the collection as an act of worship,<sup>[⁠3]</sup> demonstrating a mediated obligation, owed primarily to God. For example, he orders that people gather for this offering on the Christian day of worship, the first day of the week (1 Cor. 16:2). Furthermore, he describes the offering with vocabulary (Greek, ''leitourgia'') that indicates a religious service (2 Cor. 9:12; Rom. 15:27). In fact, in 2 Corinthians, offering a primary motivation for participation in the collection, Paul points to the Father’s gift of the Son and the Son’s willing sacrifice of his life (2 Cor. 8:9; cf. 9:13,15). In other words, the Gentiles owe this gift to the Lord and are to offer it by sharing it with his needy servants. It is a religious sacrifice rendered to God rather than to the Jews, just as it generates thanks to God rather than to the Gentiles (2 Cor. 9:11-12).
@@ Line 416: / Line 416: @@
 This resolves an additional mystery about the book of Philippians: why the "thankless thanks?"<sup>[⁠12]</sup> That is, Paul writes this letter on the occasion of receiving aid from the Philippians while imprisoned (Phil. 1:14; 4:10), yet not until the very end of the epistle does he directly acknowledge their contribution (Phil. 4:10-20). Even then, rather than highlighting the blessing it is to him personally, he emphasizes his sufficiency without it (Phil. 4:11-13). The notion of colabor illuminates the apostle’s otherwise unexpected behavior. The epistle lacks the typical gratitude of a thank you letter because rather than giving to Paul, the Philippians give primarily to God. The apostle commends them for their faithfulness in the matter of his poverty, but their shared purpose is greater than his own well-being. In the words of David E. Briones:
-<blockquote>Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.<sup>[⁠13]</sup></blockquote>
+<blockquote>''Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.<sup>[⁠13]</sup>''</blockquote>
 [[File:The-Dorean-Principle Figure 4.2.png|thumb|Figure 4.2: Corinthian/Thessalonian Giving vs. Philippian Giving]]
@@ Line 423: / Line 423: @@
 Paul’s description of the Philippians’ gift as a sacrifice solidifies this mediated obligation.
-<blockquote>I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. (Phil. 4:18)</blockquote>
+<blockquote>''I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.'' (Phil. 4:18)</blockquote>
 While the Philippians render material support ultimately to Paul, the religious term "sacrifice" indicates that—in a more immediate sense—they render it to God. Just as Old Testament Israel sacrificed to God by giving to his priests, the New Testament church often sacrifices to God by giving to his ministers.
@@ Line 465: / Line 465: @@
 Paul’s most intense defense of his refusal to accept payment appears in 1 Corinthians 9. He presents his decision in the context of Christian liberty (1 Cor. 9:19) and his right to receive support.
-<blockquote>If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. (1 Cor. 9:12)</blockquote>
+<blockquote>''If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.'' (1 Cor. 9:12)</blockquote>
 This has led some interpreters to decide that Paul arbitrates his policy as a matter of personal choice. In other words, it appears as though he has a permissive license to accept payment in return for his preaching but for noble reasons rejects it. At least two considerations should lead us to dismiss this claim.
@@ Line 471: / Line 471: @@
 First, to say that Paul goes beyond what is required of him is to identify a good course and a better course, and to declare that both are sufficiently pleasing to God. This idea is known as supererogation and runs contrary to the teaching of the Bible. The Lord does not require a minimum bar but perfection (Matt. 5:48). While God may require different things of different people given their strengths and circumstances, each person must serve the Lord as best he is able. Moreover, Jesus summarily dismisses this notion of supererogation when he points out that no servant of God will be able to say he has done more than was required.
-<blockquote>So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ (Luke 17:10)</blockquote>
+<blockquote>''So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’'' (Luke 17:10)</blockquote>
 If one cannot do more than their duty, we can rule out the idea that it would be acceptable for Paul to accept payment but better for him to reject it.
@@ Line 486: / Line 486: @@
 In 1 Corinthians 9:15-19, Paul lists several reasons for rejecting Corinthian funds, beginning with his desire to maintain grounds for boasting.
-<blockquote>But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. (1 Cor. 9:15)</blockquote>
+<blockquote>''But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.'' (1 Cor. 9:15)</blockquote>
 Of course, boasting in himself would contradict the message of Paul’s epistle (1 Cor. 1:29; 3:21; 4:7). As he writes, "Let the one who boasts, boast in the Lord" (1 Cor. 1:31; cf. 1 Cor. 15:31). If Paul’s boasting rests in the Lord independent of himself, then it resides there unthreatened, secure in an unchanging God. Yet, all the same, he declares that an acceptance of money would jeopardize his boasting, a fact he confirms in 2 Corinthians 11:7-10. In this same context he repeats the aphorism to "boast in the Lord," explaining that he boasts in the ministry God has assigned to him (2 Cor. 10:13-17). In other words, his boast in the Lord is not independent of himself; it has some relation to his ministry. Thus, an alteration to his fundraising practices potentially alters his boast.
@@ Line 494: / Line 494: @@
 === The Obligation of Servanthood ===Paul additionally explains that he does not accept funding from the Corinthians because he is bound to minister to them.
-<blockquote>For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! (1 Cor. 9:16)</blockquote>
+<blockquote>''For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!'' (1 Cor. 9:16)</blockquote>
 Paul is a steward of the mysteries of God and servant of Christ (1 Cor. 4:1). Because of his status as a servant-steward, he receives no special accolades for preaching the gospel. However, if he operates as an independent agent, doing his own will rather than the will of God, it would make sense that he receives a reward, direct payment from others.
@@ Line 505: / Line 505: @@
 In the next two verses, Paul explains that he conducts his ministry as he does in order to receive a reward.
-<blockquote>For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. (1 Cor. 9:17-18)</blockquote>
+<blockquote>''For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.'' (1 Cor. 9:17-18)</blockquote>
 Surprisingly, Paul’s activity and reward are identical: to preach the gospel free of charge. The idea is not that the apostle, by refusing money, accrues merit with which he will receive a reward. Instead, by refusing money he enjoys the reward itself—the stewardship he executes, Christ working through him. Given the preceding context of boasting (1 Cor. 9:15-16), we should not distinguish Paul’s boasting from his reward. In the words of one commentator, they "refer to the same reality."⁠<sup>[1]</sup> In either the framework of boasting or that of reward, Paul stands to gain from preaching free of charge because then Christ may be seen working through him.
@@ Line 511: / Line 511: @@
 In contrast, if Paul were to receive payment, his reward would be the payment itself. He would operate as a voluntary laborer setting his own fees, so he would no longer function as a servant bound by his master (cf. John 7:18). Thus, accepting financial reward would forfeit the greater reward: godly stewardship. This recalls the teaching of Christ in the Sermon on the Mount.
-<blockquote>Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. (Matt. 6:2,16)</blockquote>
+<blockquote>''Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.'' (Matt. 6:2,16)</blockquote>
 Using this construct, we may paraphrase Paul: "When you minister, do not be like the hypocrites, who do so for payment. Truly, I say to you, they have received their reward." Perhaps the term "hypocrite" seems too charged for the context of 1 Corinthians 9, but is not this precisely what he communicates? The one who receives reciprocity does not operate as a sincere servant of Christ but as a free agent after his own reward. On the other hand, the one who receives colabor enjoys financial benefits within the auspices of stewardship, a greater reward than mere money.
@@ Line 518: / Line 518: @@
 In perhaps the most defining passage in 1 Corinthians 9, Paul proclaims that he has "become all things to all people."
-<blockquote>For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. (1 Cor. 9:19-22)</blockquote>
+<blockquote>''For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.'' (1 Cor. 9:19-22)</blockquote>
 Paul does not speak of making the gospel more attractive. He has already admitted that the gospel itself is a stumbling block, unappealing to the world (1 Cor. 1:23), and that he has eschewed typical means of attraction and persuasion (1 Cor. 2:1-5).
@@ Line 552: / Line 552: @@
 In the course of this book, I have taken a different approach, rejecting the notion that Paul primarily acts out of various pragmatic motivations. Rather, I have identified the apostle as a principled actor following a singular moral code set by Christ. Yet, this code itself is not without its own underlying motivation. Paul does not promote obedience to an arbitrary rule but instead highlights the virtue that undergirds the dorean principle and its rejection of reciprocity. While he indeed speaks of gospel reach and other motivations, he primarily emphasizes the importance of ''sincerity''. He states the matter most directly in his second epistle to the Corinthians.
-<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>
+<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>
 Paul identifies the peddling of God’s word—i.e., receiving in exchange for ministry—as the opposite of sincerity. While the apostle occasionally mentions other factors that motivate his policy, this goal sits at the core of his intentions.
@@ Line 561: / Line 561: @@
 In the previous chapter, we saw that Paul waives his right to support in order to maintain his status as a servant. It naturally follows that he must abide by the dorean principle in order to serve ''sincerely''. While he primarily speaks of his service to the Lord in 1 Corinthians 9, he also speaks of his service to others (1 Cor. 9:19). This continues in 2 Corinthians 11, where the apostle claims that he preaches free of charge in order to "exalt" others.
-<blockquote>Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? (2 Cor. 11:7)</blockquote>
+<blockquote>''Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge?'' (2 Cor. 11:7)</blockquote>
 While Paul’s humility is physical, the Corinthians’ exaltation is spiritual. That is, the apostle exalts the Corinthians through their salvation; they have been raised up and seated in the heavenly places (Eph. 2:6). The preceding context redefines this exaltation in terms of betrothal to Christ (2 Cor. 11:2). If his goal is the salvation of the Corinthians, then Paul rejects funds in order that he can ''rightly'' or ''effectively'' preach the gospel.
@@ Line 570: / Line 570: @@
 As Paul’s ministry is in his apostleship, it stands to reason that sincere ministry demands sincere apostleship. Thus, when false apostles began leading people astray in Corinth, Paul appeals to his fidelity to the dorean principle in order to demonstrate the truth of his apostleship. As his opponents have not lived up to the same standard, this same principle demonstrates their false apostleship. Speaking of his rejection of funds, Paul writes,
-<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>
+<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>
 Paul chooses rejection of payment as a marker of delineation between himself and others who claim to have a similar apostolic ministry—and his choice of this particular distinctive is not arbitrary. If his actions are to cut off opportunity from his opponents to claim apostolicity, what he does must actually mark his ministry as true, not merely different.
@@ Line 579: / Line 579: @@
 Later in 2 Corinthians, Paul speaks of his spiritual fatherhood.
-<blockquote>Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children. (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>
+<blockquote>''Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children.'' (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>
 This language of paternity highlights Paul’s role in the conversion of the Corinthians. Thus, he says that he became a father to the Corinthians in the gospel (1 Cor. 4:15). Similarly, he birthed his Galatian children through the formation of Christ within them (Gal. 4:19), and he became Onesimus’s father upon Onesimus’s conversion (Philem. 1:10-11).
@@ Line 587: / Line 587: @@
 As their spiritual father, Paul must act sincerely as a parent rather than with a "pretext for greed."
-<blockquote>For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. (1 Thess. 2:5-7)</blockquote>
+<blockquote>''For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children.'' (1 Thess. 2:5-7)</blockquote>
 Yet in a sense, Paul does demand a form of repayment for his fatherly love: "In return (I speak as to children) widen your hearts also." (2 Cor. 6:13). While the apostle does not burden his children by accepting payment for his ministry, he demands the repayment of love and honor. In context, they are to do this by receiving his appeal to be reconciled to God (2 Cor. 5:20). In other words, sincere parenthood warrants sincere childlike deference. If Paul desires to secure the cooperation of his converts, he must reject their payment as a loving father.
@@ Line 594: / Line 594: @@
 In Thessalonica, Paul refuses funds in order to set an example of hard work.
-<blockquote>For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. (2 Thess. 3:7-9)</blockquote>
+<blockquote>''For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate.'' (2 Thess. 3:7-9)</blockquote>
 Some have taken these comments to mean that though Paul has no obligation to engage in manual labor, he does so in order to offer a lesson on work ethic. However, if preaching and teaching are labors worthy of reward (cf. 1 Tim. 5:17), why are they not sufficient examples for the Thessalonians? Since Paul could undoubtedly work diligently as an apostle while refraining from physical labor, there must be some illegitimacy in accepting payment for his ministry.
@@ Line 602: / Line 602: @@
 Paul’s ethic appears again as an example in his parting message to Ephesus.
-<blockquote>I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35)</blockquote>
+<blockquote>''I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’'' (Acts 20:33-35)</blockquote>
 The apostle pits manual labor (ministering to his own needs) against covetousness. In other words, sincere diligence in the work of ministry requires the rejection of unmediated payment. He identifies anything else as greed. Furthermore, he must help the weak by ministering freely; to minister for pay would not be sufficient.
@@ Line 611: / Line 611: @@
 Finally, returning to 1 Corinthians 9, Paul selectively refuses financial support so that he may be a partner in the work of the gospel. He gives priority to this motivation when he chooses to summarize his concerns with the following words.
-<blockquote>I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Cor. 9:23, NASB)</blockquote>
+<blockquote>''I do all things for the sake of the gospel, so that I may become a fellow partaker of it.'' (1 Cor. 9:23, NASB)</blockquote>
 The Greek word for "fellow partaker" here derives from ''koinonia'', the word used to refer to partnership in Philippians. In this verse, many translations speak of the gospel and sharing in "its blessings." However, this elaboration shifts the focus from the proclamation of the gospel to the rewards of the gospel and potentially misses the point of Paul’s argument. Having stated his sincere desire for the salvation of others, he does not suddenly reveal that he is primarily concerned for his own salvation or that he hopes to benefit as his converts do. Here and in the following context, he speaks of sharing in the gospel as a minister of it. Describing himself as an athlete striving for a reward in vv. 24-27, Paul does not imagine himself meriting the gift of salvation, but winning the special prize due to faithful ministers (cf. 1 Cor. 3:14).
@@ Line 634: / Line 634: @@
 However, unlike me and my orange tree, Christ’s concern did not revolve around identifying literal dead plants. Specifically, he wanted to equip his disciples to recognize and reject false teachers.
-<blockquote>Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matt. 7:15-20)</blockquote>
+<blockquote>''Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.'' (Matt. 7:15-20)</blockquote>
 A bad orange tree might produce bad oranges or even no oranges at all, but what does a false teacher produce? Of course, false teaching is the characteristic staple of a false teacher, but Jesus reveals something more in this passage. He describes these malefactors as ravenous wolves, implying an underlying motivation of greed.
@@ Line 648: / Line 648: @@
 Notably, the scribes and Pharisees fall directly into this category of false teachers. While some of their expansive rules and allowances are at odds with a proper understanding of God’s law, the New Testament regards the Pharisees as the contemporary sect of Judaism with the highest doctrinal fidelity. In other words, they taught with more accuracy than any other group of their day (cf. Acts 23:6; 26:5; Phil. 3:5). Nevertheless, Jesus condemns them as false teachers, largely on account of their greed.
-<blockquote>Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation. (Luke 20:46-47; cf. Matt. 23:15, 25)</blockquote>
+<blockquote>''Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.'' (Luke 20:46-47; cf. Matt. 23:15,25)</blockquote>
 Each of these criticisms focuses on covetousness rather than on doctrinal error. The scribes desire honor in the form of recognition and material gain. Jesus presents this greed not merely as an arbitrary vice that attends the actions of the scribes, but as something central that drives their evil deeds.
@@ Line 656: / Line 656: @@
 This identity between insincerity and the pursuit of wealth echoes in John 10, where Jesus alludes to the Pharisees of the previous chapter, describing them as hired hands.
-<blockquote>He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. (John 10:12-13)</blockquote>
+<blockquote>''He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.'' (John 10:12-13)</blockquote>
 Jesus offers no accusation of excess, as though ministers should strive for some ethic of moderation that the hired hand has violated by demanding more than reasonable compensation. The ulterior motive of gain—in any quantity—sufficiently incriminates the hired hand, differentiating him from the shepherd. Even here in the pages of the gospels, the New Testament prepares us to identify greed—the pursuit of ministry for the sake of earthly recompense—as the identifying marker of false teachers.
@@ Line 663: / Line 663: @@
 The narrative of Simon the magician in Acts stands out among encounters between money and ministry.
-<blockquote>Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. (Acts 8:18-21)</blockquote>
+<blockquote>''Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God.'' (Acts 8:18-21)</blockquote>
 Do not mistake the ethical transgression for a misunderstanding about the mechanics of impartation. Explicitly, Peter rebukes Simon because he thought the gift of God ''could'' be obtained by money. Implicitly, the apostle rebukes the magician because he thought the gift of God ''ought'' to be given for money. Simon treats Peter as a minister for profit and sets himself up to potentially become one as well, doling out this power to others who have the coin to spare.
@@ Line 672: / Line 672: @@
 Both Peter and Jude compare false teachers at large to Balaam, the prophet willing to prophesy ill for a price.⁠<sup>[2]</sup> After two explicit mentions of greed (2 Pet. 2:3,14), Peter speaks broadly of the false teachers who will arise:
-<blockquote>Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ... (2 Pet. 2:15)</blockquote>
+<blockquote>''Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ...'' (2 Pet. 2:15)</blockquote>
 Jude offers a similar description of false teachers:
-<blockquote>Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. (Jude 11)</blockquote>
+<blockquote>''Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion.'' (Jude 11)</blockquote>
 By evoking the name of Balaam, Peter and Jude describe false teachers as primarily motivated by greed.
@@ Line 691: / Line 691: @@
 In 1 Timothy 6:3-10, the apostle warns against false teachers, listing their various qualities. Finally, he settles on the assertion that false teachers consider godliness to be a means of gain (1 Tim. 6:5).
-<blockquote>If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. (1 Tim. 6:3-5)</blockquote>
+<blockquote>''If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.'' (1 Tim. 6:3-5)</blockquote>
 Notably, Paul phrases his rebuke to address all false teachers, speaking of any who teach a different doctrine. He may have in mind particular false teachers, but that does not limit the scope of his application, which is put forward as a general principle. The apostle’s profile of a false teacher includes the invariable element of greed, that fundamental component that compromises sincere ministry.
@@ Line 697: / Line 697: @@
 Paul addresses lovers of money in 2 Timothy 3:2, again describing them as having a superficial godliness (2 Tim. 3:5). Additionally, he compares them to Jannes and Jambres.
-<blockquote>Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. (2 Tim. 3:8)</blockquote>
+<blockquote>''Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.'' (2 Tim. 3:8)</blockquote>
 These two are not mentioned in the Old Testament, but Jewish tradition records them as magicians in the employ of Pharaoh, apprentices of the prophet Balaam.⁠<sup>[5]</sup> Not only does service to Pharaoh indicate the pursuit of riches (cf. Heb. 11:25), but as we have already seen, the apostles used Balaam’s name synonymously with greed-driven prophecy. This issue of false teachers and the love of money is undoubtedly the same warning that was issued in the previous epistle to Timothy. Once again, Paul highlights the love of money as the standard trait of false teachers.
@@ Line 703: / Line 703: @@
 Likewise, in his epistle to Titus, Paul contrasts true teaching with false teaching. In particular, he warns against the "circumcision party."
-<blockquote>They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (Titus 1:11)</blockquote>
+<blockquote>''They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.'' (Titus 1:11)</blockquote>
 The doctrines of the "circumcision party" are not altogether certain, but the New Testament presents this faction as a prototypical band of false teachers (cf. Gal. 2:12; Acts 11:2). This is significant. By withholding details of their beliefs while painting a robust picture of their motivations, Scripture offers a generalized teaching in a particularized context. The core accusations applied to this sect are intended to apply broadly to false teachers of any sect. This passage does not merely offer greed as a potential trait of false teachers but as something that universally characterizes them. All false teachers are motivated by greed, and all teachers motivated by greed are false.
@@ Line 763: / Line 763: @@
 However, Paul has no objection to the Jerusalem apostles receiving freely from the Corinthians.
-<blockquote>Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? (1 Cor. 9:4-5)</blockquote>
+<blockquote>''Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?'' (1 Cor. 9:4-5)</blockquote>
 Paul mentions Cephas—another name for Peter—and the brothers of the Lord—likely including James (cf. Gal. 1:19). These apostles from Jerusalem have apparently visited Corinth and received support rather than engaging in secular labor to pay their own way. Of course, Paul does not really suggest he has no right to eat or drink or have a wife. Instead, he refers to the expenses incurred by each of these things and the financial support required. In all this, Paul implicitly condones the Jerusalem apostles’ reception of Corinthian support.
@@ Line 769: / Line 769: @@
 However, when a different group of teachers accepts money from the Corinthians, Paul condemns them harshly. These are the "super-apostles," false apostles who compete with Paul for prominence in Corinth. Toward the end of 2 Corinthians, he offers a full defense of his own rejection of funds, implicitly comparing himself to his opponents who have received funds (cf. 2 Cor. 11:7). However, even at the beginning of the epistle, he criticizes their reception of Corinthian money.
-<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>
+<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>
 Why does Paul respond so differently toward his opponents in Corinth? It might appear that he engages in partiality by labeling them "peddlers" yet turning a blind eye to the Jerusalem apostles when they accept money from the Corinthians. This accusation would stand if he condemns the super-apostles’ reception of funds simply because they propagate false doctrine. However, the accusation of partiality falls apart if instead he has identified a fundamental error in their fundraising activities.
@@ Line 785: / Line 785: @@
 In fact, Paul explicitly confirms that he holds them to the same financial standard he holds himself to.
-<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>
+<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>
 That is, Paul maintains his policy of refusing payment to show that his opponents do not live up to the same code of conduct.
@@ Line 802: / Line 802: @@
 Paul demonstrates this pretense most directly in 2 Corinthians 10. Arguing that the fruit of his labor serves as sufficient proof of his status, the apostle objects to his opponents’ practice of self-commendation in v. 12 and v. 18. Between these bookends, he offers a comparison to his own practices.
-<blockquote>But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord." (2 Cor. 10:13-17)</blockquote>
+<blockquote>''But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord."'' (2 Cor. 10:13-17)</blockquote>
 When Paul claims that he does not boast beyond limits, he implies that the super-apostles do boast beyond limits. Terms such as "limits," "area," "overextending," "reach," etc., indicate some geographic extent, especially given that Paul pairs them with the notion of the gospel expanding beyond Corinth and Achaia (2 Cor. 10:16; 11:10). In other words, the apostle considers the church in Corinth his divinely appointed domain,⁠<sup>[3]</sup> but his opponents consider it the fruit of their labors. Paul expresses similar concerns elsewhere, declaring that as a church planter, he does not go where Christ has been named, building on another’s foundation (Rom. 15:20). On the other hand, his opponents are eager to operate as pseudo-missionaries who lay claim to another’s work.
@@ Line 848: / Line 848: @@
 Elisha, continuing on in Elijah’s spirit (2 Kings 2:9), miraculously heals Naaman’s leprosy, leading to his apparent conversion. Yet, despite the Syrian commander’s urgings, he rejects his gift with a solemn oath.
-<blockquote>Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused. (2 Kings 5:15-16)</blockquote>
+<blockquote>''Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused.'' (2 Kings 5:15-16)</blockquote>
 In fact, Elisha rejects Naaman’s offering so adamantly that when his servant Gehazi goes afterward to secure the gift, he transfers Naaman’s leprosy to him as a generational curse (2 Kings 5:20-27). While this malediction no doubt arises from Gehazi’s deceitfulness, Elisha explicitly condemns the nature of such an exchange.
-<blockquote>Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants? (2 Kings 5:26b)</blockquote>
+<blockquote>''Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants?'' (2 Kings 5:26b)</blockquote>
 What distinguishes the two women and Naaman? The women operate as colaborers. One is an Israelite, while the other has been specifically commissioned and instructed by God. On the other hand, Naaman is a pagan Gentile (2 Kings 5:1), one who has received the blessing of ministry and seeks an opportunity for unmediated repayment. The two women offer hospitality as colabor, but Naaman’s present is an attempt at reciprocity.
@@ Line 859: / Line 859: @@
 Jumping ahead to the New Testament, the disciples accepted support from other Jews living in the towns they visited (Luke 10:5-8). However, many also followed Jesus and his disciples, supporting them materially.
-<blockquote>Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1-3)</blockquote>
+<blockquote>''Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.'' (Luke 8:1-3)</blockquote>
 These women colabor with the disciples. While they may occasionally assist more directly in ministry, they help most significantly through their financial contributions. As Luke records, they have been healed by Christ and act out of thankfulness, but we should not label this expression of gratitude as repayment or ministerial reciprocity. Instead, they aim to colabor, supporting the ongoing work of ministry.
@@ Line 866: / Line 866: @@
 In Chapter 4, I pointed out that the Philippian church partnered with Paul as a congregation. I’d now like you to consider Lydia, a particular Philippian who partnered with him as an individual. After the apostle’s instruction, Lydia embraces Christianity. She offers her hospitality to Paul, and surprisingly, he accepts.
-<blockquote>And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us. (Acts 16:14-15)</blockquote>
+<blockquote>''And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.'' (Acts 16:14-15)</blockquote>
 If Paul refuses support from new converts, why does he receive from Lydia? Prior to her conversion, Scripture describes her as a "worshiper of God," indicating that she already affirmed the true faith through Judaism.
@@ Line 884: / Line 884: @@
 In Paul’s shortest epistle, he appeals to Philemon to receive Onesimus, a runaway slave, as a Christian brother.
-<blockquote>So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. (Philem. 1:17-19)</blockquote>
+<blockquote>''So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self.'' (Philem. 1:17-19)</blockquote>
 The language of colabor colors this account. Paul calls Philemon a partner, having begun the letter addressing him as a fellow worker (Philem. 1:1). Describing the affair as a business partnership, he negotiates with Philemon to charge anything owed to him to Paul’s own account (Philem. 1:18).
@@ Line 892: / Line 892: @@
 Providing Philemon another opportunity to colabor, Paul requests a guest room.
-<blockquote>At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you. (Philem. 1:22)</blockquote>
+<blockquote>''At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.'' (Philem. 1:22)</blockquote>
 In saying "at the same time," this request is not set in the context of a returned favor. Instead, Paul contrasts his presence with Philemon to his present imprisonment.⁠<sup>[3]</sup> He anticipates that he "will be graciously given" to Philemon, not particularly that Philemon will graciously give to him.
@@ Line 906: / Line 906: @@
 The apostle John offers an example of colabor when he instructs Gaius to support those missionaries who are worthy of support.
-<blockquote>Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. (3 John 5-8)</blockquote>
+<blockquote>''Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth.'' (3 John 5-8)</blockquote>
 The word for "send them on their journey" is ''propempo'', that same term we have seen Paul use in the context of financial support. Here in this epistle, John identifies the act of giving to such men as colabor, establishing a relationship between "fellow workers." This instruction complements the command in his previous epistle not to partner in the wicked works of false teachers by accepting them into one’s home—that is, providing support in the form of room and board (2 John 10-11).
@@ Line 942: / Line 942: @@
 Given this brief overview of the document, we can conclude with some degree of confidence that where the ''Didache'' offers guidance on ministry fundraising, its instruction emerges from an evaluation of New Testament sources and that its judgments were largely shared by the early second-century church. Further, given its early date, one may reasonably conclude that its prescriptions do not stray far from the practice of the apostolic church. At most, it represents a minor evolution from the original pattern of the church rather than a freshly designed program. With that in mind, we turn to the relevant text.⁠<sup>[9]</sup>
-<blockquote>Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him. (Didache 11.4-6, 12)</blockquote>
+<blockquote>''Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.'' (Didache 11.4-6, 12)</blockquote>
 Clearly, the ''Didache'' takes serious precautions against itinerant teachers who would take advantage of the church. In a different context, it labels anyone who wrongly accepts the support of the Christian community a "trafficker in Christ" or "Christ-monger"⁠<sup>[10]</sup> (Didache 12.5). We may identify several prohibitions here:
@@ Line 965: / Line 965: @@
 ''The Shepherd of Hermas'' warns against greedy prophets who willingly say anything for the sake of gain (Shepherd 43.2-3,8). As a precautionary measure against such things, it decries private prophecy, demanding that teachers teach plainly and openly, in a Christian assembly (Shepherd 43.13-14). However, perhaps its most direct rebuke of false prophets comes in the form of a condemnation of ministerial reciprocity.
-<blockquote>In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly. (Shepherd 43.12)</blockquote>
+<blockquote>''In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly.'' (Shepherd 43.12)</blockquote>
 In forbidding the requirement of remuneration, ''The Shepherd'' does not clearly prohibit the ''acceptance'' of remuneration. However, it goes on to say that a divine Spirit cannot "receive money and prophesy." Here, ''The Shepherd'' offers an unqualified rejection of ministerial reciprocity. It rejects as insincere any who would receive in direct exchange for teaching.
@@ Line 972: / Line 972: @@
 Not much is known of Apollonius of Ephesus, but his writings warrant mention for their status as early witnesses to the practices of the church. These writings no longer exist in a complete form, but the early church historian Eusebius recorded his contentions with the heretic Montanus. Of Montanus, Apollonius reports,
-<blockquote>This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠<sup>[14]</sup></blockquote>
+<blockquote>''This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠<sup>[14]</sup>''</blockquote>
 Clearly, Apollonius opposes greedy accumulation of wealth, although it is less clear why he objects to salaries in particular. It seems likely that he protests the nature of the commission: pay offered in return for preaching. Regardless, it is plain that Apollonius opposes prophets accepting gifts in the context of their ministry.
-<blockquote>Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠<sup>[15]</sup></blockquote>
+<blockquote>''Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠<sup>[15]</sup>''</blockquote>
 Notably, Apollonius appeals to Christ as he promotes his ethic.
-<blockquote>For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠<sup>[16]</sup><blockquote>
+<blockquote>''For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠<sup>[16]</sup>''<blockquote>
 Depending on how we understand Apollonius, one could argue that he strays from the dorean principle, rejecting all financial support for ministers rather than merely rejecting ministerial reciprocity. However, congregational support has always been a common feature in churches, even in the first and second centuries. For Apollonius to take particular issue with Montanus, the false prophet’s practice must have deviated beyond the typical practice, possessing a more commercial character.