Let’s talk about money. Inevitably, as we consider the qualifications of senior church leaders, we come face-to-face with this topic. In this blog post, and the next, God willing, we will look at the two relevant terms, each of which appear in one of the lists of qualifications of elders/pastors/overseers. The first term appears in the phrase “not fond of dishonest gain” — in Greek just two words, namely, me aischrokerdes (μὴ αἰσχροκερδής).

It appears in Paul’s letter to Titus here (Titus 1:7) —

“For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain…” (ESV)

δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ… (THGNT-T)

The ESV translates our term aischrokerdes (αἰσχροκερδής) here as “greedy for gain.” Perhaps better is “fond of dishonest gain,” as it makes the shameful aspect of the financial gain explicit. One dictionary gives this fuller definition of it: “shamelessly greedy for money, avaricious, fond of dishonest gain” (BDAG). This point is made clearly in Greek, as aischrokerdes is easily seen as composed of two words: aischron (αἰσχρόν), “shameful” or “disgraceful” and kerdos (κέρδος), “gain.”

Beyond this list, the word only appears once more in the New Testament. It happens to appear in another list, one for qualifications of deacons. Paul writes to his other protégé (1 Timothy 3:8) —

Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. (ESV)

Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς… (THGNT)

Here the ESV gives “not greedy for dishonest gain,” which addresses the shameful aspect of the term. The same simple phrasing is used (me aischrokerdes), only it is in the plural form. So, these two occurrences of our word do not afford us much by way of explanation.

Thankfully, though, a closely related word appears in Peter’s first letter, where it is adequately explained through its context. Let’s have a close look (1 Peter 5:2) —

…shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; (ESV)

ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ ἐπισκοποῦντες μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως· (THGNT)

Peter contrasts the possibility of tending God’s flock for dishonest gain (aischrokerdos – αἰσχροκερδῶς) with the option of doing it eagerly or diligently (prothumos – προθύμως). The implication is that if someone takes on the vocation of being a pastor or shepherd and executes this commission half-heartedly, he partakes in dishonest gain. For the pastor, then, the emphasis must always fall on service, not on the wage received, though the wage is justly due.

Hearing the fuller context of Peter’s comments here will help us. Let us read then the longer citation, with the parts coming both before and after (1 Peter 5:1–3) —

1 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. (ESV)

1 Πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ ὁ συνπρεσβύτερος καὶ μάρτυς τῶν τοῦ χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός, 2 ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ ἐπισκοποῦντες μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως· 3 μηδ’ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·

Peter calls upon the vivid example of Jesus, who clearly was not so much interested in the wage he would receive in this life from serving those in the community of his followers — though he certainly derived sustenance and lodging wherever he went. Rather, he was much more interested in the well-being of those around him. He was the proverbial Good Shepherd, who laid down his life for the sheep. Unlike him, as his parable explains, the hired worker is not willing to undergo suffering for the sake of the sheep. Rather, he seeks to save his own life and runs away, because he is serving the sheep primarily to receive money (John 10).

We should not forget that when Jesus reinstated Peter, he called him to feed his sheep. Peter will be well aware of what the cost is to a shepherd who truly cares for and tends to the needs of his sheep.

I will note now that the two words we have looked at do not appear in the ancient Greek translation of the Hebrew scriptures. So, we have effectively looked already at all instances of the term (and its cognate) in the Bible. But that simply is not enough, because there is so much more to say. Here’s why.

The clearest example of related language is in the opening section of Titus. Paul says this (Titus 1:11) —

They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (ESV)

οὓς δεῖ ἐπιστομίζειν· οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. (THGNT)

Some people in the community of faith are teaching things that ought not to be taught, in order to receive “shameful gain” (aischron kerdos — αἰσχρὸν κέρδος). The phrase is related, without any doubt, to the adjective in the list of leader qualifications (aischrokerdes – αἰσχροκερδής). Paul instructs Titus to silence these wayward teachers.

Unfortunately, wolves in sheep’s clothing are more common than one might want to admit. In another letter, Paul calls upon believers to follow his role model — and very probably that of Timothy and Epaphroditus, his coworkers. Alternatively, others are enemies of Christ, though they fraternize within the community of faith (Philippians 3:18–19) —

18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. (ESV)

18 πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ χριστοῦ, 19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. (THGNT)

Their glory is in their shame (aischune – αἰσχύνη). They are pursuing merely earthly benefits, such as what their stomachs crave. But what are they teaching? It would seem they are teaching the good laws given by Moses for bad purposes, namely instructing others that they can receive righteousness and God’s favour through scrupulous adherence to God’s law (see Philippians 3:2).

But then should a Christian leader be embarrassed to receive financial support from the sheep he diligently serves? Not at all. In fact, the opposite is true. Pastors/elders/overseers who serve well, Paul makes it clear, are worthy of double pay (1 Timothy 5:17) —

“Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” (ESV)

Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· (THGNT)

(See also 2 Timothy 2:6 and 1 Corinthians 9:9.) When a church leader serves well, teaching accurately, boldly, encouragingly, then his pay is an indication of honour (time – τιμή), not shame. And the Lord himself says this, as he sends out seventy of his disciples (Luke 10:7) —

“And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house.” (ESV)

Jesus is emphatic: the worker whose work is the Gospel is worthy of his “wages” (misthos — μισθός) or “hire.”

So, what is the underlying principle here? What is financial gain for Gospel workers that is made by dishonest means? What is shameful gain? It may be payment for teaching what is false. This concept, we saw, was clear in the letter to Titus.

It is also clear in Peter’s second letter. False teachers are pursuing their sensual lusts, including feasting and sexual perversions (adultery), denying Jesus’ authority and speaking boldly against celestial beings.

Using the same word for wages that we just saw in Jesus’ speech, Peter compares the false teachers in his day to Balaam, who loved the “wages of wickedness” (2 Peter 2:25). In a play on words, the apostle also predicts the destruction of these false teachers, who will indeed receive this fate as their ultimate “wages of wickedness” (2 Peter 2:12-13).

(We see many such examples of gain for performing wickedness or speaking unrighteousness — another one is the slave girl who makes a fortune for her masters though a demonic prophetic voice, in Acts 16:16.)

But, equally, dishonest gain may be the result of teaching what is accurate, but not living a life that is in line with that teaching. For example, the Pharisees taught quite accurately, generally. Jesus teaches the crowd and his disciples to do what the scribes and Pharisees say, but not imitate their deeds, for their preaching did not line up with their practice (Matthew 23:2–3). (Still, Jesus criticizes some of the Pharisees’ teachings, as in Mark 7:9–12, for example.) How did this incongruity of teaching and life lead to dishonest gain? In this case, the reality is very practical. They swallowed up widow’s homes – pushing to purchase them at low sales prices, it seems, in order to make a financial gain (Matthew 23:14). If you are a church leader and involved in the following practices, you need to repent: cheating on taxes, underpaying those who do work for you, squeezing the last dime out of those who buy from or sell to you, using church funds for personal expenses (and blurring the lines between the two). Let the Lord clean your heart and your hands, so that you can be honest and honourable in the way you receive and use money.

Thirdly, dishonest gain can come from compelling members of the flock to give money. This can come in various ways. Let us consider again Jesus’ words about receiving and giving freely. The context matters. When he sends out the Twelve, Jesus says this (Matthew 10:8–10) –

8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay. 9 Acquire no gold or silver or copper for your belts, 10 no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food. (ESV)

Because the Twelve received the Good News of the arrival of God’s Kingdom and experienced its benefits freely from Jesus, they should share these freely with others. Still, they are to expect that, where they are received, food and lodging will be provided them by a host that honours Jesus and the Gospel. But, the Twelve are not to demand a fee for their services. All is done by way of free-will offering: on the one hand, the proclamation of the Gospel and offering of exorcism, healings and resurrections and, on the other, the gift of lodging and provisions. (In a related context, when sending out the larger group of disciples, the seventy, Jesus says explicitly that, in a town that receives them, they are to eat whatever is given them – Luke 10:8.)

Today, we can note that, sadly, some churches host seminars offering healing and exorcism in which participants must pay a fee. This is dishonest gain. (This statement is true, even if the registration fee might be waived for those who want to participate and let the organizers know of their financial need.) Healing and exorcism must always be free. Healing and exorcism occur on account of Jesus’ name alone. And his name is not for sale. Use of it is free, for all who will believe.

Others may set fixed rates for various ministerial services, such as baptism. Yet others may charge for forms of on-going spiritual mentorship. If you have participated in any such scheme as a Christian leader, repent: confess it in front of your congregation and go in the opposite direction. Pay back those whom you have charged. (If you want great approval from the Lord, you might even consider following the example of Zacchaeus in Luke 19:8, who paid back more than he had gained.)

Fourthly, dishonest gain may come from withholding important teaching from the flock. Some church leaders may be tempted to remain silence on key issues in society – such as prevalent sexual sins, state-sponsored murder of infants and the elderly and the like. The silence may be in order to avoid pushback. But this is not the way in Christ. For example, John the Baptist was executed because he would not stay silent, even under the threat of death, but spoke boldly about the adultery and incest that was loud and proud at the palace of Herod Antipas (who was living with his brother’s wife).

We note that many times, though Paul was worthy of honour on account of his faithful teaching and commitment to righteous living, he nevertheless suffered greatly. He was beaten with stones in the province of Asia and whipped and imprisoned in Macedonia. The list goes on. But, he did not flinch. He preached the Word of God accurately, in its entirety. Later, he could say to the elders of the church in Ephesus (Acts 20:27) — “…I did not shrink from declaring to you the whole counsel of God” (ESV). Preaching faithfully – on all aspects of life – and living consistently with that teaching meant beatings and imprisonment for all of the apostles (Acts 5:18, 40).

The conclusion is clear, even simple: any pastor who avoids teaching righteousness plainly in the congregation of God, in order to keep the paycheck coming, is guilty of dishonest gain. The call to lead the flock is not a call to financial stability. It is a call to service, which may well involve persecution. Persecution may well mean a loss of property or health or freedoms or life.

Generally, godliness and financial gain are not intrinsically linked. The apostle Paul says this (1 Timothy 6:3–5) —

3 “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, 4 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, 5 and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” (ESV)

In this context Paul is referencing those that teach what is out of line with the truth. Still, Paul’s overall claim here stands as a general principal. It would apply also to those church leaders who supress or ignore the truth in their teachings, in order to maintain personal financial stability. Godliness is NOT a means to financial gain. (Of course, living a godly life is itself of great value and holds promise for the godly person both in this life and the life to come – 1 Timothy 4:8.)

If you are a church leader, teaching godliness well and living godly should have the natural corollary that the flock will support you well. But this might not happen. It depends on the size of the congregation, as well as the maturity of the believers. The key is for you to have godliness with contentment, regardless of one’s salary and level of standard of living.

If you have been pursuing financial stability, at the expense of teaching righteousness, clearly from the pulpit, then you best repent. The Lord is merciful. Just turn to him quickly. Allow him to renew your mind and give you a fresh passion for the Gospel and the true riches we have in Christ — the blood of Jesus, more precious than any gold or costly stone, faith, more valuable than gold, though refined by fire, and an eternal inheritance in Christ, treasure that cannot perish, be corrupted or fade (1 Peter 1:4, 7, 18-19). Commit again to teaching the Word faithfully, regardless of personal consequences. As under-shepherds, follow the role model of the Good Shepherd and teach righteous living clearly, even if you end up poor, naked, betrayed, beaten and crucified. Remember his words – unless a seed dies, it remains but one seed. As a leader, especially, if one seeks to save his life, he will certainly lose it. But, paradoxically, leaders who lose their lives for the sake of Jesus and his flock will certainly preserve their lives. They will also be rewarded handsomely in the life that is truly life.

(Note: I edited a couple of Greek accents, after publishing.)