What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13.
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Verse 14 in the 9th chapter of 1 Corinthians is popular among preachers. Many of
them quote it, taking it out of its context, and claim that the apostle Paul supposedly
was saying that people should give money to preachers. They fail to mention that
Paul made a special point of the fact that he had not lived at the cost of others
and that he was not about to do that either. The passage in question is 1 Corinthians
9:14, "Even so has the Lord ordained that they which preach the Gospel should live
of the Gospel" (KJV-1769).
Often, preachers have claimed that to mean that they should receive monetary payment
– wages.
This essay contains a study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. Even Luke 9:1-10 and 10:1-10 will be considered. The purpose is to find out what the words recorded in those passages really meant and referred to, on the practical level. This treatise brings forth a number of things that many people may not have noticed or been aware of.
The 1769 King James version's rendering of 1 Corinthians 9:14 was quoted above. Here is that verse, as the Darby and American Standard versions have it:
1 Corinthians 9:14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. (ASV)
1 Corinthians 9:14 So also the Lord has ordained to those that announce the glad tidings to live of the glad tidings. (DBY)
It is clear that the apostle Paul referred to something that Jesus had said, but the question is, exactly what was that, and, more importantly, what did Jesus and the apostle Paul really mean? Should preachers be paid? Is that what they were saying? In other words: Does the phrase "even so did the Lord ordain" refer to monetary payment – wages – or to something else? And, what do other New Testament passages say and teach, regarding this matter? And, what else should one know, regarding monetary things in the saints' fellowships?
A note: This study concentrates on the scriptures mentioned in the heading above. This site has several essays on other, related matters; you can find links to them in the "Additional reading" section towards the end of this present document.
The words in 1 Corinthians 9:14 alone, if taken out of their context, might seem to give some support to preacher's demands for money. But, the context shows that the apostle Paul stated that he had not lived at the cost of others, and that he did not intend to do that, either. In fact, he said that it would be better for him to die than to do that.
Also, the book of acts records that when Paul was on his way from Macedonia to Jerusalem, he reminded the elders from Ephesus of the fact that they knew that he had not lived at the cost of others, and he told those elders to follow his example in that. (There is more on this below, and also in the essay em02c.htm.)
Consequently, one must ask, regarding 1 Corinthians 9:14, what did Paul mean? This present essay takes a closer look at that verse and Matthew 10:5-11 and Mark 6:7-13 with some of their context, as well as a number of other, related passages. The purpose is to find out what Jesus and the apostle Paul actually were talking about. Do those passages really mean, as many clergymen have claimed, that preachers should be paid? Or, if not, then, do some other New Testament passages talk about payment or wages to preachers (or elders), or about giving money to preachers in other ways?
This treatise proceeds to show that the above-mentioned passages have nothing to do with money or wages, the way many preachers have claimed. A closer study of those scriptures and their context shows that they do not support the concept of paid preachers. This will be made fully clear, below.
A note: This essay will not go into all the details of 1 Corinthians 9. Here, the focus is placed on verses 14-18, and it will be shown what it really was that the Lord had "directed" or "ordained" regarding certain things. Nor will this essay include the "tithe question" or similar matters; those things are explained in other essays at this site. The essay em01d.htm has more on the Old Covenant's tithe system. For more on monetary things in connection with religious fellowships, see the links at the end of this present essay, and look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
This passage is a part of something the apostle Paul wrote to the saints in Corinth (this is a translation, of course):
1 Corinthians 9:13 Do you not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so has the Lord ordained that they which preach the gospel should live of the gospel. 15 But I have used none of these things: neither have I written these things, that it should be so done to me: for it were better for me to die, than that any man should make my glorying void. (AKJV)
The question in this essay's main heading was, regarding 1 Corinthians 9:14, what did Jesus and the apostle Paul really mean? In other words: Were they saying that preachers should be paid – or, were they talking about something else? What was the context, and what words of Jesus was Paul really quoting?
Let us first note that verse 13, which talks about "the things of the Temple", refers to the Old Covenant and its priesthood. (When Paul wrote that letter, those priests still existed and went on with their temple service. The Old Covenant had come to its end when Jesus was killed, but the Jews rejected both Jesus and the New Covenant. However, their old covenantal temple rituals came to their end when the temple was destroyed, year 70.)
Then, in verse 14, with the words "even so", Paul moves on to things connected to Jesus and his disciples. But, one must not jump into hasty conclusions, based on some short passage or a translation of it. One must always carefully check the context as well as what other New Testament passages say. To begin with, let us again read the following verse, which records how Paul made it clear that he had not lived at the cost of others and that he did not intend to do that, either. We read:
1 Corinthians 9:15 But I have used none of these things: neither have I written these things, that it should be so done to me: for it were better for me to die, than that any man should make my glorying void. (AKJV)
So, whatever "directing" or "ordaining" it was that Paul quoted or referred to (verse 14), at the same time he made it clear that he had not taken advantage of that, and that he would never do that. Later in this essay, it will be explained what it really was that the Lord had "ordained" or "directed". Among other things, it will be shown that money was not a part of the matter.
A note: Even other New Testament passages, such as Acts 20, make it clear that as long as Paul was a free man and in good health, he did not live at the cost of others but worked with his own hands and supported himself. (He was a tentmaker; see Acts 18:1-3.) Many preachers have managed to turn Acts 20 totally upside down, causing people to misunderstand it. Let us consider that passage. Please note that here, Paul was giving instructions to elders (see verses 17-18). He told those elders that they were to be on the giving side, just as he himself had been (verses 34-35). Please read all of this with care and with thought:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them, You are familiar with, from the first day that I arrived in Asia, after what manner I was with you all the time, 19 serving the Lord with all humility, and how many tears and trials came upon me through the plots of the Jews, 20 how I held back nothing that is profitable for you, and how I kept teaching you publicly and from house to house, 21 solemnly witnessing both to Jews and to Greeks, repentance toward God and faith toward our Lord Jesus the Anointed. 22 And now, look, bound by the Spirit I go to Jerusalem, not knowing what will happen to me there, 23 except that the Holy Spirit affirms in every city, saying that bonds and distress wait for me. 24 But none of these things move me, and I do not count my life dear to myself, so that I may finish the race with joy, and the opportunity to serve that I received from the Lord Jesus – to fully testify to the Good Message of the grace of God. 25 And now, look, I know that none of you, among whom I have gone proclaiming the Kingdom of God, will see my face again. 26 Therefore I testify to you today that I am not guilty for anyone's blood, 27 for I did not fail to declare to you the whole counsel of God. 28 Therefore, take heed to yourselves, and to all the flock which the Holy Spirit has made you guardians over, to feed the assembly of God which he purchased with his own blood. 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 And, from among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 32 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
As you can see, Paul reminded those elders of that they knew that he had been on the giving side, and, he told them to follow his example in that. There is a bit more on Acts 20, later in this treatise. The essay em02c.htm has a more detailed exposition on that passage and matter.
(This is regarding the words "so did the Lord ordain", and so on.)
Most probably, Paul referred to what is recorded in Matthew 10:10 and Mark 6:7 (and Luke 9:1-10 and 10:1-10). Thus, it is important to study those passages, in order to find out exactly what it really was that the Lord had "ordained" or "directed".
Those passages will be quoted below, but first, a short synopsis. What the Lord Jesus had "directed" was, that on the particular mission which Matthew 10:10 and Mark 6:7 refer to, the twelve apostles were to do certain things, and, he also gave them a certain permission. Here is a synopsis of the instructions he gave them, when he sent them out:
That was it. That was all. There is no mention of monetary payment. Instead, those men were forbidden to take with them a bag for money. That was an on-foot-mission, without any right to make "demands". It was only that if and when someone wanted to provide them a bed for the night, or a meal, then they had a permission to accept that bed and that meal without paying for them.
In the continuation it will be shown, regarding 1 Corinthians 9:14, that it was that free bed and those free meals that Paul referred to. No payment was involved, and again, Paul made it clear that he had not made use of that permission, and that he would not do that in the continuation either.
As said, this is a study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13, and even Luke 9:1-10 and 10:1-10. Let us first take a look at Matthew 10 verses 5 to 11; verses 7-13 in Mark 6 will be considered after that.
Matthew 10:5-11 records the instructions Jesus gave to his twelve apostles when he sent them out on a special mission. We read:
Matthew 10:1 And having called His twelve disciples, He gave them authority over unclean spirits, so as to throw them out, and to heal every disease and every weakness of body. 2 And the names of the twelve apostles are these: First, Simon who is called Peter and his brother Andrew, James the son of Zebedee and his brother John, 3 Philip, and Bartholomew, Thomas, and Matthew the tax-collector, James the son of Alpheus, and Lebbaeus, whose last name was Thaddaeus, 4 Simon the Canaanite, and Judas Iscariot, who also betrayed Him. 5 Jesus sent these twelve out, charging them, saying: Do not go into the way of the nations, and do not go into a Samaritan city. 6 But rather go to the lost sheep of the house of Israel. 7 And going on, proclaim, saying, The kingdom of Heaven has drawn near. 8 Heal sick ones, cleanse lepers, raise dead ones, cast out demons. You have freely received, freely give. 9 Do not provide gold, nor silver, nor copper in your belts, 10 nor provision bag for the road, nor two tunics, nor sandals, nor staves. For the worker is worthy of his food. 11 And into whatever city or village you enter, search out who in it is worthy; and remain there until you go out. (LIT)
Some preachers have caused people to think that the words "freely you have received, freely give" in verse 8 supposedly mean that people should freely (generously) give money to the preacher. Is that correct – is that what Jesus said and meant? Here, it is important to check what the Bible really says.
The first thing to note in Matthew 10 is that the words "freely give" meant that the apostles were to "freely give" to others what they had freely received from Jesus (the Word of God, the Good Tidings, and the ability to heal and even raise dead to life again, and to free people from wicked spirits).
Matthew 10:8 does not refer to giving money to preachers. The apostles were to do all those things gratis, in that way giving to others for free, what Jesus had given to them for free.
The other things in the context, including the actual and practical meaning of the last part of verse 10, will be considered in more detail, a bit later in this treatise. Also the meaning of the "giving rather than receiving" that Paul spoke to some elders about (Acts 20) will be explained in more depth.
Mark 6 shows that the twelve indeed went out, and did what the Lord had told them to do. That is, they performed and finished that mission, after which they came back and reported to Jesus what they had done.
Mark 6:7 And He called the Twelve near and began to send them out two by two. And He gave them authority over the unclean spirits, 8 and charged them that they take nothing in the way, except only a staff; no bag, no bread, no copper in the belt; 9 but having tied on sandals, and not putting on two tunics. 10 And He said to them, Wherever you enter into a house, remain there until you go out from there. 11 And as many as will not receive you, nor hear from you, having gone out from there, shake off the dust under your feet for a testimony to them. Truly I say to you, it will be more bearable for Sodom or Gomorrah in Judgment Day than for that city. 12 And going out, they proclaimed that men should repent. 13 And they cast out many demons, and anointed with oil and healed many sick ones. (LIT)
A note regarding timings: Those things were events of the past already before the book of Matthew was written. This fact is stated here, because certain preachers have claimed that those things supposedly refer to our day and age. They do not. That was a mission for those men whom Jesus, back in those days, personally chose and sent out. When Jesus sent them, they departed and performed that mission and then returned and gave a report to Jesus. That is recorded in Luke 9 which also contains an account of the mission mentioned in Mark 6 and Matthew 10. We read:
Luke 9:1 And having called together the twelve, He gave them power and authority over all demons, and to heal diseases. 2 And He sent them to preach the kingdom of God and to heal the sick. [...] 8 And into which ever city you enter, and they receive you, eat what is set before you. 9 And heal the sick there, and say to them, 'The kingdom of God has drawn near to you.' 10 And the apostles, when they had returned, recounted to Him all that they had done. And taking them along, He withdrew privately into a deserted place belonging to the city called Bethsaida. (EMTV)
Point: Luke 9:10 records that the apostles finished that mission, returned to Jesus, and reported what they had done. The return of the 70 from their mission, is recorded in Luke 10:17. The essay ey10b.htm has more on the in Matthew 10 mentioned "lost sheep of the house of Israel" and who they really were, and on where the apostle actually went.
A note: There is a bit more on Luke 9 and 10, later in this essay.
This present essay will not cover the "tithe question" or other similar things; they are explained in other essays at this site. The essay em01d.htm contains a detailed study on the Old Covenant's tithe system.
Regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" which many preachers have quoted – it is important to understand that that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned). The essay em01d.htm (which is about the "tithe question") has more on this. For more on monetary things in connection with religious fellowships, see the "Additional reading" section links towards the end of this present essay, and look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
But, in short, regarding 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13 (and Luke 9:1-10 and 10:1-10): It is totally clear that Jesus and Paul were not talking about tithes, or about monetary payment. The permission which Jesus gave to the apostles and later to the seventy, was that they could stay as guests, if a house was willing to receive them, and also a permission for "eating and drinking the things shared by them" (Luke 10:7-8, MKJV; that was regarding the mission of the seventy, but it seems clear that the permission given to them was that same as that which had been given to the twelve).
Let us read in the book of Luke the accounts of when Jesus sent out the twelve and the seventy (and when they returned from their missions). Here are the pertinent verses, as the 1769 King James version has them:
Luke 9:1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, [1] neither bread, neither money; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. [...] 10 And the apostles, when they were returned, [2] told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. (KJV-1769)
Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, [1] nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. [...] 17 And the seventy returned [2] with joy, saying, Lord, even the demons are subject to us through Your Name. (KJV-1769)
[1] Regarding the word "scrip" in Luke 9:3 and 10:4 – the word in the Greek text is pêra, meaning a leather bag, pouch or wallet.
[2] (Luke 9:10 and Luke 10:17.) As you can see, both the 12 and the 70 fulfilled their mission, returned to Jesus and reported to him. (There are certain Anglo-Israelist dogmas which have caused people to think that those missions supposedly were to be fulfilled in our day. The essay ey10b.htm sorts out that matter.)
One again: The permission Jesus gave to the twelve and the seventy was regarding accepting a bed for the night and a free meal, without paying for them. There was no money or payment involved; only that free lodging and those free meals – if and when someone wanted to provide those things to them. That permission is obviously what Paul referred to, when he wrote this:
1 Corinthians 9:15 But I have not used one of these. And I do not write these things that it be so with me. For it is good to me rather to die than that anyone nullify my glorying. (LIT)
A note: Many preachers have twisted even verse 17. 1 Corinthians 9:17 will be discussed later in this essay. Other passages show how Paul made it clear that he had always supported himself, through his own, manual work. More: He taught that those who were able to work but did not, should not eat, either. Paul's epistles, especially the Greek text, make it clear that that applied to everyone (excluding children and the sick and the elderly). The essays em03c.htm and em07b.htm have more on this.
Another note: In Paul's letters, there are even certain other passages which bible-translators and others have twisted, in order to make people give money to preachers. Many of those passages are explained in other essays at this site; see the link collection in the "Additional reading" section towards the end of this present essay.
Many preachers have quoted Acts 20:35, taking it out of its context and turning Paul's words totally upside down.
It is important to check the context, in order to understand what Paul really was saying. The essay em02c.htm has more on this, but here is a short synopsis:
On that occasion, Paul was in Miletus. He was addressing elders, see Acts 20:17. It was to those elders that he said this:
Acts 20:35 I have shown you in everything, by laboring like this, that we need to support the weak. And remember the words of the Lord Jesus, that He said, It is more blessed to give than to receive. (VW-2006)
The wider context in Acts 20 (quoted earlier in this essay) shows how Paul reminded those elders of the fact that they knew that he (Paul) had always supported himself, through his own, manual work. And, that he warned those elders, and said that he knew that some of them would not follow his example in that regard but would instead turn out to be as hungry wolves who "do not spare the flock". That is: Paul warned about men who would live at the cost of others, in conflict with his clear instruction.
1 Corinthians 9:15 records how the apostle stated that it would be for him to die than to live at the cost of others, and Acts 20 records how he made it clear that he always had supported himself through his own manual work. And again: When Paul spoke about "giving rather than receiving", he was addressing elders (see Acts 20:17 and onward). He told those elders to be on the giving side, just as he had been. The essay em02c.htm has more on this.
Many bible-translators have twisted things and written in "money to the preacher", in 1 Corinthians 9:17. In fact, most of them have done that. But, certain versions are a bit more honest with that particular passage. Here are some of them – read them carefully and with thought:
1 Corinthians 9:17 If I were doing this of my own free will, then I would deserve payment. But God has chosen me and given me this sacred trust, and I have no choice. (NLT-96)
1 Corinthians 9:17 If I did my work as a matter of free choice, then I could expect to be paid; but I do it as a matter of duty, because God has entrusted me with this task. (GNT)
1 Corinthians 9:17 If this was my own enterprise, then I had a right to wages. But, since this is not my own enterprise, the mission that I have been trusted with is only a stewardship given to a slave. (Translation of the Swedish 1917 version. [3])
Paul's point: He was the Lord's slave. Slaves do not receive wages. Also: He was the Lord's steward. Stewards are to be faithful and must not use their stewardship for their own profit. In other words: Paul was simply saying that if the proclaiming of the Good Message had been a business of his own, then he could have taken wages. But, since he only was a slave who had been given a stewardship, he had no wages, nor any right to such.
And yes, it was a stewardship that Paul had. The Greek word in 1 Corinthians 9:17 was oikonomia, referring to the duties of an oikonomos, a house-steward, a trusted servant. In the society of Paul's day, the oikonomos was often a slave. Again: Paul's point was that he was a slave of the Lord, and that slaves are not paid.
[3] The original wording in 1 Corinthians 9:17 in the Swedish 1917 version is,
"Gör jag det av egen drift, så har jag rätt till lön; men då jag nu icke gör det av egen drift, så är den syssla som jag är betrodd med allenast en livegen förvaltares".
The English word "clergy" ("clergyman", "clergymen") comes via the Old English cleric, clerc, from the old Greek word klêros which meant "inheritance". That has to do with a wording in Deuteronomy 18:1-2 in the LXX or Septuagint, an ancient Greek translation of the Old Testament. The essay es07c.htm explains that matter in more detail, but here is a short synopsis: The "clergy claim" was invented of preachers who claimed that they supposedly were a "new priesthood" who supposedly had "inherited" the lot or inheritance which the tribe of Levi had had under the Old Covenant in the land of Israel. But, what those preachers claimed and then caused people to believe, is neither true nor biblical.
Again, the essay es07c.htm sorts out the "clergy claim". The essay em01d.htm contains a thorough exposition on the "tithe question"; see also the essays em02c.htm and em03c.htm. For more on monetary things in connection with religious fellowships, look under the heading "Silver and gold" on the index-page keyw-s5.htm. The essay eo03d.htm has some notes on "priesthood".
It is obvious that 1 Corinthians 9:14 refers to what is recorded in Matthew 10:5-11, Mark 6:7-13 and Luke 9:1-10 and 10:1-10. But, what did Jesus' words to the 12 (and to the 70) mean, on the practical level? Well, this: He sent them to the cities of Israel (in Judea and Galilee, see the essay ey10b.htm for more on this), and told them to proclaim the Good News, raise up people from death, heal the sick, and cast out wicked spirits.
That was an on-foot mission. Those men were not allowed to take with them a bag for money. But yes, Jesus had given them the permission that if someone offered them a bed for the night or a meal, for free, they could accept those things, without paying for them. That was all – a free bed and a free meal – if and when someone wanted to give them that. That was it. No money or payment or anything of that kind.
Regarding 1 Corinthians 9:14 – it is always better to first consider all the clear passages which show how things really were. Such as, those that record how Paul himself acted. The New Testament, especially the Greek text, makes it clear that Paul supported himself, by his own manual work, and that he repeatedly told elders (as well as others) to follow his example in that. The essays em03c.htm and em02c.htm have more on this and on Paul's example.
Again, one should study the clear passages first. Only after that should one look at those passages which might, at first glance, seem to be in contradiction with what the clear passages say. And then, one must understand that most existing bible-translations, and even "biblical" Hebrew and Greek lexicons, have been produced by people working for the churches of this world, or under their influence. Because of that, it is necessary to check even in the Greek text, in order to find out what Paul really wrote and meant. And, when one does such a deeper study on what Paul's teaching on monetary matters, it becomes totally clear the saints did not have paid elders. For more on this subject, see the "Additional reading" section towards the end of this present essay.
Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
The Greek text of the relevant New Testament passages contains no indication of that there would have been a difference between how Paul acted and what the other apostles did. But, some translations can make people think that there was a difference.
The Greek text of 1 Corinthians 9:15 contains the phrase en emoi, the apparent meaning being "with me" ("nor have I written these things that it should be done so with me"). But, in many bible-versions that has been made into "in my case" – example: A certain bible-version has made the wording into "I do not say this to bring it about in my own case". It could be that such translations have been produced for the purpose of causing people to think that the other apostles lived at the cost of others, and that it was only Paul who did not do that, "because of some whimsy ideas".
Indeed, some have tried to make people believe that there supposedly was a difference, in regard to monetary matters, between "Paul's case" and the case of the other apostles. But again, we know that there was no "payment to preachers". This was regarding Matthew 10:5-11 and Mark 6:7-13, and also Luke 9:1-10 and 10:1-10. Once again, when we read those passages, we find that this is what the Lord had "directed" regarding the apostles:
That was it. That was all. There was no money or payment, no credit cards, no Cadillacs, no manicure or room or dinners at the Hilton. The "hire" and "wages" (Greek trophê and misthos, "food" and "reward") that are mentioned in Matthew 10:10 and Luke 10:7, merely consisted of a permission (for the 12 and the 70) to accept a bed for the night and a meal – if someone wanted to provide such things to them. That was regarding the twelve apostles (and then even the seventy), in connection with certain specific missions that Jesus sent them on.
In this connection, let us also consider Paul's very clear instruction to the saints in Thessalonica. He told them to deny fellowship to persons who did not follow his instruction regarding these things. (A note: The Scriptures do not contain any indication that there would have been a difference between how Paul acted, and what the other apostles did.) We read:
2 Thessalonians 3:6 Now we command you, [4] brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. 7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [5] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. 11 Now, we hear that some among you are leading negligent lives, not working at all but being meddlers. 12 We charge [4] and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. 13 So, brothers, keep on acting in an upright way. 14 But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother. (Author's tr.)
[4] "Command", verse 6, and "charge", verse 12 – the Greek verb in question is parangellô, para+angellô, which referred to transmitting a message from someone, to someone else. Paul's words "in the name of our Lord Jesus the Anointed" (verse 6) and "by our Lord Jesus the Anointed" (verse 12) make it clear that this was not a "private view" or "whim" that Paul had, but a command from Jesus. Regarding what that command was – well, read all of the above-quoted passage again, with thought and with care.
[5] Verse 9, the translation "not that we did not have the opportunity" – many bible-versions have put in verse 9 the word "right" or "power", but it is obvious that here, Paul used the word exousia in the meaning "chance", "opportunity". Explanation: We can safely assume that many of the saints in Thessalonica were generous and would have gladly received Paul and his companions as guests in their homes and permitted them to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why Paul's Greek wording ουχ οτι ουκ εχομεν εξουσιαν in that part of verse 9 was translated above as "not that we did not have the opportunity". But, Paul made it clear that he and those with him would not live at the cost of others – verse 8, "nor did we eat anyone's bread without paying for it". The essay em03c.htm has a bit more on 2 Thessalonians 3:9 and its context. The essay ea10c.htm contains a study on the marking and avoiding matter which verse 14 mentions.
Please note that the old Greek noun exousia had many different uses and meanings. It was derived from the word exesti which meant such things as "it is right", "let", "permissible", "permitted", "it is allowed", "it is in one's power", "it is possible". Bible-translators have not always given exousia the meaning which is correct for the context.
In 1 Corinthians 9:18, Paul used that many-faceted word in a different way, in the phrase tê exousia mou en tô euangeliô, "my authority in the Gospel". There is more on this, under the next heading; see even the footnote towards the end of this present treatise, and the essays em03c.htm, em07b.htm and em01d.htm.
A note: In 2 Thessalonians 3:8 (see above) we read, "nor did we eat anyone's bread without paying for it". In that sentence, "we" was Paul and his companions. And again, Acts 20 shows how Paul reminded the elders from Ephesus that they knew that he (Paul) had earned his own sustenance, by working with his own hands, and that through his work (he was a tent-maker), he even had provided support for others. The essay em02c.htm has more on this.
Another note, regarding Paul's teaching that people should earn their living through honest work: At the same time, he taught that all should, each after their ability, help the poor and the elderly and those who are in need because of sickness or other such reasons. The essays em02c.htm, eb12b.htm and eb13e.htm have more on this. But, that did not refer to giving money to preachers or paying wages to them.
See also the next point.
In the Greek text of 1 Corinthians 9:18, we find the phrase eis to mê katachrêsasthai tê exousia mou en tô euangeliô, "so that I will not abuse my authority in the Gospel". In that phrase, the key-words are katachrêsasthai and exousia.
Regarding the meaning of the verb katachrêsasthai (katachraomai) as it is used in 1 Corinthians 9:18 – well, Strong defined that verb as "to overuse, i.e. misuse:—abuse". That is one of the primary definitions for katachraomai also in the "Intermediate Greek-English Lexicon" by Liddell and Scott as well as in their more extensive "Greek-English Lexicon". And that – "abuse", "misuse" – is how the KJV-1769 and numerous other English bible-versions have translated that word in this verse. [6]
There is more on the verb katachraomai in 1 Corinthians 9:18, below, but let us first check how some early English translations rendered that other word, exousia, in that same verse. The Tyndale's translation (1526) rendered it as "auctorite" (and katachraomai as "misvse"):
1 Corinthians 9:18 What is my rewarde then? Verely that whe I preache the gospell I make the gospell of Christ fre yt I misvse [6] not myne auctorite in ye gospel (TYN)
The TRC version renders Tyndale's translation in a bit more modern language:
"What is my reward then? Verily that when I preach the gospel, I make the gospel of Christ free, that I misuse [6] not mine authority in the gospel".
The Geneva bible (1560) rendered exousia as "autoritie" (and katachraomai as "abuse"):
1 Corinthians 9:18 What is my rewarde then? verely that whé I preache the Gospel, I make the Gospel of Christ fre that I abuse [6] not mine autoritie in the Gospel. (GEN-1560)
Likewise, Bishops' bible (1568) rendered exousia as "aucthoritie" (and katachraomai as "abuse"):
1 Corinthians 9:18 What is my reward then? Uerily that when I preache the Gospell, I make the Gospell of Christ free, that I misuse [6] not myne aucthoritie in the Gospell. (BIS)
(For more on the many-faceted word exousia, see what was said above, and also in the footnote towards the end of this present treatise. See even the essays em03c.htm, em07b.htm and em01d.htm.)
So, in Tyndale (1526), Geneva bible (1560) and Bishops' bible (1568), the word exousia in 1 Corinthians 9:18 was rendered as "authority". But in the KJ version (1611), the translation was changed to "power", and in some later bible-versions it has been further changed into "right" or even "rights"; that has then been used as support for the claim that preachers supposedly have "a right to live at the cost of others". Is that correct? No. There is more on this, under the next main heading.
[6] Regarding the word katachraomai in the Greek text of 1 Corinthians 9:18 – many translations (including interlinears), and "biblical" Greek-English lexicons, mislead people in regard to what Paul really was saying. It is clear that he used the verb katachrêsasthai (katachraomai) in the meaning "misuse", "abuse". That is how numerous English translations have it – among them AKJV, BIS, COV, DR-1899, GEN-1587, JB-2000, KJV-1611, KJV-1769, KJ-21, LO, MKJV, NKJV, RWBS, TRC, TYN, VW-2006, WBS, WEB19Aug08, WES and VW-2006. Even the Catholic, Latin Vulgate has this correctly, ut non abutar potestate mea in evangelio, "so that do not abuse my authority in the Gospel". But, many translations produced by churchmen (for the purposes of churchmen) contain twisted wordings which make it seem that Paul supposedly spoke about "the rights of preachers to be paid". For more on matters of this kind, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
What was he actually talking about? Also: Some might claim that verse 18 supposedly is explained by verse 14, but is that correct?
Let us begin by sorting out verse 14. When it comes to 1 Corinthians 9:14, it appears that Paul referred to the occasions when Jesus had sent out the twelve and the seventy on certain special missions. Regarding those events: Please note that the 12 and the 70 had no "right" or "power" to demand anything from anyone, and that there was no money involved. It was only that Jesus gave them a permission to accept a bed and a meal for free, if and when someone wanted to provided them such things, on those on-foot-missions which were to be done without a bag for money.
Still regarding verse 14: Let us note that the following verse, 15, records how Paul made it clear that he had never acted according to the permission which the 12 and 70 had had. Further, he made it clear that he would never do that, either. We read:
1 Corinthians 9:15 But I have not used any of those things, and I did not write this so that it should be that way with me. For rather would I die, than that something would make my boasting false. (Author's tr.)
("Boasting" [kauchêma] – or "rejoicing", or "this thing that I am proud of".)
This is confirmed in 2 Thessalonians 3. That passage was discussed earlier in this essay, but here is a part of it again:
2 Thessalonians 3:8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [7] but we made ourselves a model, for you to imitate. (Author's tr.)
[7] This translation (verse 9) was explained earlier in this essay. See even the note notes under the next heading.
And then, we have in Acts 20 the account of the day when Paul spoke to the elders from Ephesus and reminded them of the fact that they knew that he, Paul, had always supported himself through manual work. Again, we read:
Acts 20:33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
(Acts 20 was discussed earlier in this treatise. The essay em02c.htm has a more detailed exposition on that passage.)
So, since it is fully clear that Paul did not live on tithes or "offerings" or anything of that kind but supported himself through his own, manual work, and since even 1 Corinthians 9:18 itself makes it clear that Paul proclaimed the Good News for free (gratis, without pay) – then, what does the word exousia in the Greek text of 1 Corinthians 9:18 actually refer to? In other words: Really what was the "exousia in the Gospel" which Paul mentioned?
Apparently, he simply meant "authority", just as Tyndale, the Geneva Bible and the Bishops' bible have translated it. Explanation: The old Greek word exousia had many different uses and meanings; one of them was "authority". Paul was an apostle (envoy) of Jesus who had sent him to proclaim the Good Message (Gospel). He had been commissioned by Jesus. Through that, he certainly had "authority in the Gospel". That is obviously what the word exousia in 1 Corinthians 9:18 refers to. And, as the context shows, Paul said that receiving payment for proclaiming the Good Message, would have been using that authority in a wrong way (abusing it).
Regarding the context in 1 Corinthians 9, verse 17 and more, see the other parts of this essay, above. See also the notes below.
Some notes regarding the Greek word exousia in 2 Thessalonians 3:9 and 1 Corinthians 9:18.
The old Greek noun exousia had many different uses and meanings. It was derived from the word exesti which meant such things as "it is right", "let", "permissible", "permitted", "it is allowed", "it is in one's power", "it is possible". Bible-translators have not always given exousia the meaning which is correct for the context.
Some details – this is what the "Intermediate Greek-English Lexicon" by Liddell and Scott has on exesti (the root of exousia):
exesti imperat. exestô subj. exêi opt. exeiê inf. exeinai part. exon imperf. exên fut. exestai opt. exesoito [impers., the only forms in use of ex-eimi] it is allowed, it is in one's power, is possible, c. inf., Hdt.: c. dat. pers. et inf., id=Hdt., attic; ex. soi andri genesthai Xen.:— c. acc. pers. et inf., Ar.:—part. neut. absol., exon since it was possible, Hdt., Aesch., etc.
That was the verb exesti. Its derivative, the noun exousia had likewise many different uses and meanings, including "a right", "power of choice", "liberty of doing as one pleases", "permission", "ability", and also "power", "authority" and so on. When it comes to exousia and related word forms in the New Testament, the proper translation is often of the latter kind (such as "authority"), but not by any means always. It is always the context that shows how the speaker or author used that word and meant it to be understood.
In the case of 1 Corinthians 9:18, the many-faceted word exousia was used in the signification "authority", in the phrase tê exousia mou en tô euangeliô, "my authority in the Gospel". (Also: Paul made the point that had he received payment for proclaiming the Gospel, he would have abusing his authority in the Gospel.)
In the case of 2 Thessalonians 3:9, it is obvious that Paul used exousia in the meaning "chance", "opportunity". Explanation: We can assume that the saints in Thessalonica were generous and would have gladly permitted Paul and his companions to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why that part of 2 Thessalonians 3:9 is in this essay translated as "not that we did not have the opportunity". But, the Lord had given Paul an instruction, and so he and his companions made themselves examples of how things were to be. Paul reminded the saints in Thessalonica about how they had acted: "Nor did we eat anyone's bread without paying for it" (2 Thessalonians 3:8). Also, verse 10, Paul told them that "if anyone will not work, neither let him eat". [8] The essay em03c.htm has more on the example Paul and his companions set.
By the way, in 1 Corinthians 9:18 and 2 Thessalonians 3:9 the Latin Vulgate version translates exousia into Latin as potestate and potestatem. Just as the old Greek exousia, even the old Latin potestas had many different uses and meanings, such as "ability", "power", "authority", "strength", "permission", "chance", "opportunity", and so on. In the case of 2 Thessalonians 3:9, the correct translation of both potestas and exousia is "chance" or "opportunity". In the case of in 1 Corinthians 9:18, the correct translation is "authority".
[8] 2 Thessalonians 3:8, "if anyone will not work, neither let him eat" – obviously, that applied to able-bodied men who were in working age and had a sound mind. Other passages in the NT show that the saints were told to take care of the aged people, and of those who were sick either in body or in mind.
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Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
Monetary things in connection with religious fellowships. → keyw-s5.htm (Look under the heading "Silver and gold".)
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
Is the New Covenant a "renewal" or "modification" of the Old Covenant? → ec11c.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
The two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
Acts 15 and the matter of the covenants. → eo04d.htm
The lost sheep of the house of Israel of Matthew 10:6, who were they, and where? Further: Where did the apostles go? Also: What does the term "Israel" refer to, in the New Testament? → ey10b.htm
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
The apostle Paul and his teachings. Notes regarding certain passages in Paul's letters and in the book of Acts. → eo11b.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
Are modern-day believers a "royal priesthood", or "kings and priests", as some have claimed? How should one understand 1 Peter 2:4-9 and other related passages? → eo03d.htm
Essays regarding various matters in connection with religious fellowships. → keyw-a4.htm (Look under the heading "Assembly".)
Religion must not be skin-deep only. Believers must take the matters of faith seriously. → eb12b.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
What the Bible says about excommunication, marking and avoiding. Additionally, some notes on the words and concepts "heresy" and "heretic". → ea10c.htm
Jannes and Jambres of 2 Timothy 3 – who were they? → ea15c.htm
What does the word "burdensome" in 1 Thessalonians 2:6 really refer to – was Paul talking about money, or about something else? → em06d.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
What does the Bible say about authority? Who has biblical, spiritual or religious authority on the mundane, human level? Who can speak for God? Knowing the answers to those questions is a vital key to understanding the Bible in a better and deeper way. → es06d.htm
Does Galatians 6:6 mean that believers should give money to preachers? Is that what Paul was saying? → em04c.htm
2 Corinthians 11:8, "I robbed other churches, taking wages of them". What does that verse mean? Did Paul receive wages for his proclaiming work, as some translations make it seem? → em09c.htm
Worshipping God. What does the Bible say about worship, when it comes to New Covenant times? Serving God is something important, for many believers. There is a custom to gather for worship services. Indeed, for many people, worship is the same as going to church or attending church. But, where does the word "worship" really come from, and what does it mean? And, what about praise and giving thanks and "offerings", and so on? In what way and when and where should believers be serving and worshipping God? → ea04c.htm
What does the Bible say about elders? What was their role in the saints' fellowships? Also, was there a "hierarchy" with "ranks"? → ee01c.htm
What does the Bible say about ordaining and ordination? In other words: How did the saints appoint or choose their elders? And, were those elders "ordained", and did they function as "priests" of some kind? → ee02b.htm
On Philippians 4:14-18 and what the words "communicate" and "communicated" in that passage refer to. → em10b.htm
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