- Biblical fundraising comes alongside [para] the wealthy to deliver an authorized message [angelle] about generosity.
- Ordinary fundraising begs (from below), attacks (from above), or avoids the wealthy.
1 Timothy 6:17-19, “Instruct those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy [. Instruct them] to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is truly life.”17
This one’s different
This passage is special. Many passages in the Bible have instructions about giving. This one has instructions about fundraising. It’s not written to the one who will give. It’s written to the one who will motivate others to give. Other passages tell the donor what to do. This one tells the fundraiser what to do.
Biblical fundraising starts with the relationship, not the message. Later, we’ll explore the fundraiser’s message. But the starting point is not the message. It’s the fundraiser’s Biblical role.
The right role is everything
Scripture doesn’t give a list of 100 fundraising tips and tricks. It doesn’t need to. Instead, it starts with a specific role. Then, it describes a specific message. If we fill the right role – and deliver the right message – results will follow.
As a fundraiser, filling this scriptural role can change everything. The Biblical fundraiser fulfills
- A continuing ministry to the rich
- That comes alongside to deliver an authorized message
- About enjoying wealth through impactful sharing
Filling this role works. It works for fundraisers. It works for their career satisfaction. It works for their life satisfaction.
It works for donors. It works for their giving experiences. It works for their life experiences.
It works for the church or charity. It leads to long-term relationships. It leads to long-term success.
Filling the right role – and delivering the right message works. It works for everyone. To understand this scriptural role, let’s start with scripture.
It starts with the right relationship
This passage starts by defining the audience. This is a ministry to a specific group. It’s a ministry to the rich [Tois plousiois]. It’s also a ministry with a specific message. The message is about generosity. But how, exactly, should we communicate this message? That starts with the right relationship.
In 1 Timothy, Paul describes several ministries to specific groups. Each group has messages specific to them. But for each group, Paul first describes the right relationship. He describes the role that Timothy should fill when delivering each message. For example, Paul explains,
“Do not sharply rebuke an older man, but rather appeal to him as a father” (1 Timothy 5:1a).
When working with an older man, Timothy is to take on a role. It’s the role of a son appealing to a father. The ministry is not just about the message. It’s about the relationship. It’s about the attitude. It’s about the delivery. In other words, it’s about the role.
But the role changes when the group changes. When working with younger men, Timothy fills a different role. He delivers the message in a different relationship. He appeals to them “as brothers”. (1 Timothy 5:1).
The role differs for each group. For older women, the appeal is as a son to a mother. (1 Timothy 5:2). For younger women, the appeal is as to a sister. But this relationship comes with a special warning. It must be “in all purity”. (1 Timothy 5:2).
The ministry to each group is different. It’s not just the message that differs. It’s also the relationship that differs. For each group, the role is different.
What’s the word?
So, what about the ministry to the rich? Once again, scripture doesn’t start with the message. It starts with the role. This is not the relationship of a son to a mother. It’s not a son to a father. It’s not a brother to a brother or sister. It’s something different. And, in translation, it’s a little tricky.
The Greek word is parangelle. Without question, this is some type of communication. It involves delivering a message. That’s no surprise. Each of the other groups also had a specific message.
But what’s the right method? What’s the right relationship? What’s the right role? The verb gives some guidance. English Bibles translate it differently. It can be “instruct,”18 “teach,”19 “tell,”20 or “command.”21 Other translations use “urge,”22 “recommend,”23 “enjoin,”24 “impress,”25 “direct,”26 “charge,”27 or simply, “here’s what you say.”28
This variety can lead to uncertainty. Is the right role that of a teacher? A military commander? An orator? A boss? An encourager? Should we give orders like an imperious general? Or should we be advising like a wise guiding sage? What’s the right answer?
Seeing the Greek
It may help to start with what we aren’t seeing in English. Parangelle isn’t just a word. It’s two words. More precisely, it’s a compound word. Parangelle combines para and angelle.29 You might already be familiar with these two Greek words.
By itself, para can mean “alongside,” “from close-beside,” “by,” or “near.” You may have heard this prefix in the Greek word for the Holy Spirit. The Holy Spirit is paraklētos. A paraklētos can be one who stands beside and speaks for the accused in a court of law. It can also be one who comes alongside to console or comfort.30
The second part, angelle, is from angelos. We know this word as angel. But this isn’t just a heavenly being. It’s the word for a messenger, news bearer, or herald.31 Thus, parangelle combines the ideas of a messenger, angelle, who comes alongside, para.
I command you to give?
Some translations use the word “command” for parangelle. Indeed, this word can have a military meaning. It can describe a general issuing a command. It can also describes one soldier passing along that command to another.32
In the days before PA systems, a general couldn’t simply yell loud enough to command large armies. Instead, his message would have to be passed along through the ranks. The soldier wouldn’t hear the general directly. He would get the command from someone next to him. Thus, the soldier would hear the general’s command from a messenger, angelle, who was close beside him, para.
The nearby soldier delivered the message. But the authority of the command didn’t come from the soldier. The authority came from the general who issued the command. One lexicon explains that,
“parangellō (from para, ‘from close-beside’ and angellō, ‘inform’)” references a command that is fully authorized because it has gone through all the proper (necessary) channels.”33
Paul gives Timothy a message to deliver to the rich. Its authority does not come from Timothy alone. Indeed, Timothy was likely much younger and less socially prominent than these rich people. It’s unlikely that he could simply command them on his own authority. Instead, Timothy comes alongside them to share an authorized message. His message is true. It’s inspired. It’s authorized by God.
Sharing authorized messages
Coming alongside another to deliver an authorized message [parangellō] is an important task in the military. But this isn’t just a military term. It’s also used for other authorized messages.
Aristotle uses it to refer to a physician’s prescription.34 It’s also used for legal instructions coming from a court. The court’s message might be an injunction, a summons, or a notice.35 Of course, the judge doesn’t personally hand deliver these. Instead, a messenger passes them along. The messenger’s role is to deliver an authorized message. The task is to parangellō.
Sharing ethical instructions for life
This word is not only for passing along military, medical, or legal commands. It’s also used for ethical instruction. William Barclay explains of the verb and noun forms,
“They are ethical words. They are used of the instructions that the ethical teacher gives to his disciples.”36
Aristotle also uses this word when referring to the ethical rules of life.37 Clement of Rome uses this of God’s instructions not to lie.38 In the Gospels, the verb is repeatedly used to describe Jesus’s instructions to his disciples39 and others.40 In addition, Barclay explains,
“We discover that it is the regular word for Christian instruction, and that it is the word which is uniquely characteristic of the commands and the instructions and the training which Paul gives to his friends and converts.”41
Thus, it fits that Paul would use this word here. He is giving instructions for those in the church. He is describing a ministry relationship.
Encouraging generosity
The military and legal uses of parangellō connote a sense of raw power. They imply a terse command. But the ethical instruction use softens this. It suggests the importance of explanation and persuasion.
Other uses are particularly interesting in the context of fundraising. The word can be positive and encouraging. It can mean to
Finally, it can mean asking for another’s help in a shared group endeavor. In politics, it means to summon one’s partisans. It means to form a cabal for a political cause. This sense can apply even in a military context. It can mean a “call to arms” to bring together soldiers for a campaign.44
And the answer is: It’s a ministry relationship
So, what’s the right answer? Is it “command”? Is it “instruct”? Maybe “encourage”? What is it? Here’s what we know with certainty: It’s communication within a ministry relationship.
1 Timothy is a “Pastoral Epistle.” It’s about ministering to those in the church. Paul uses this same word in this way throughout the letter. It’s how he instructs Timothy. (1 Timothy 6:13). It’s how Timothy is to instruct widows in the church. (1 Timothy 5:7). It’s how Timothy is to instruct everyone in the church. (1 Timothy 1:3; 1 Timothy 4:11).
We might prefer one translation or another. But this is certain: The word here describes communication within a ministry relationship.45
Can we have a ministry relationship of military command? It’s possible. If so, then translating this as “command” might fit. But it could fit only if that’s the type of ministry relationship we have. If the listener recognizes our absolute authority to issue commands, then we can do that.46 That would fit the ministry relationship.
Typical ministry relationships
In real-world fundraising, we’re probably not going to be issuing commands to donate. The ministry relationship is likely going to be different. It’s more likely to be one of ethical instruction – not military command. As Dr. Dominik Tomczyk explains,
“parangellō (imperative) does not mean merely giving authoritative directions, commanding or instructing. In a broader context, it also means recommending, encouraging or even urging to carry out a recommendation.”47
Similarly, Dr. Bill Mounce translates parangelle here as “urge the rich.”48 He explains that this reflects the relationship with the audience.
“Parangellein in the Pauline Epistles means ‘to urge’ rather than ‘to command’ (cf. I Timothy 1:3), and this confirms that Paul is speaking not to his opponents but generally to those in the church; his language is stronger when addressing the opponents.”49
Likewise, Professor Thomas Oden titles his commentary on this passage as
“Pastoral Counseling of the Wealthy (1 Timothy 6:17-19)”50
Professor Thomas Massaro labels 1 Timothy 6:17-19 as
“Advice to the rich to be generous and ready to share.”51
This approach to encouraging donations fits Paul’s own practice. In 2 Corinthians 8 & 9, Paul writes a fundraising appeal letter.52 He instructs the Corinthians to donate. But he begins this instruction by explaining,
“I am not saying this as a command [epitagēn]” (2 Corinthians 8:8a).
Paul is blunt. He makes clear that he is not commanding them to donate. Instead of commanding, Paul gives advice.53 He writes,
“I give my opinion [gnōmēn] in this matter, for this is to your advantage.” (2 Corinthians 8:10a).
Other translations start this verse with
“Here is my advice:”54
“So, listen to my advice”55
“And I am giving counsel in this matter”56
“But to counsel, I advise you this”57
Or, in a particularly fascinating translation for fundraising practice,
“But in this matter I give you an opinion; for my doing this helps forward your own intentions”.58
One lexicon explains that gnōmēn, the word here translated as “opinion,” refers to,
“A personal opinion or judgment formed in (by) an active relationship, the result of direct (‘first-hand’) knowledge.”59
Paul is explicit. He is not issuing a command to donate.60 He is not giving orders [epitagēn] from afar. Instead, he is sharing wise counsel from close beside [gnōmēn].61
This matches with the “para” (from close-beside) of parangelle. Paul is giving his personal opinion or judgment formed in an active relationship. He is sharing wise counsel resulting from direct “first-hand” knowledge of the donors.
Paul plainly rejects giving a “command” [epitagēn] to donate.62 Indeed, doing so would contradict his goal that donors do not give “under compulsion”. (1 Corinthians 9:7). A general cannot command a soldier to “volunteer” for a mission. Once it’s commanded, it’s no longer volunteering!
The same contradiction informs our passage. The goal is not just that these wealthy people would give. The goal is that they would give freely, easily, and joyfully.63
A command, by its very nature, implies compulsion.64 That’s what makes it a command. Following commands is not an act of an easy-breezy, free-flowing impulse. It’s the opposite. Thus, “command” is likely not the intended meaning in our passage.
Regardless of your preferred word, one key idea remains. When we come alongside [para] the donor to deliver this authorized message [angelle], we do it as a ministry to them. The communication must fit that relationship.
It’s a ministry for the donors
Paul describes a ministry for the donors. It’s a ministry to benefit the donors. It’s a ministry that expresses care for the donors.
Why does Paul make his fundraising appeal to the Corinthian donors? He writes in 2 Corinthians 8:10b,
- “I advise you this to help you”65
- “I’m giving you my opinion because it will be helpful to you.”66
- “I am giving advice because it is profitable for you”67
Why did he make his fundraising appeal to the Philippian donors? He writes,
“Not that I seek the gift itself, but I seek the profit which increases to your account.” (Philippians 4:17).
Paul writes a fundraising appeal letter to the Corinthians. He then sends Titus to complete this fundraising campaign in person. Titus is a fundraiser. Paul is explicit about this. He writes,
“So we have urged Titus, who encouraged your giving in the first place, to return to you and encourage you to finish this ministry of giving.” (2 Corinthians 8:6 NLT).
Why does Titus fundraise? Why did he agree to this fundraising task? Paul explains,
“I am grateful that God made Titus care as much about you as we do. When we begged Titus to visit you, he said he would. He wanted to because he cared so much for you.” (2 Corinthians 8:16-17).
Titus’s motivation was his care for the donors.
Notice how Paul describes Titus’s role as a fundraiser. He writes,
“If anyone asks about Titus, say that he is my partner who works with me to help you.” (2 Corinthians 8:23a NLT)68
In other translations, Paul tells the donors that Titus works “for you” [eis hymas]. This eis clause reflects purpose. The purpose of Titus’s fundraising is for the donors. The purpose is “to help” the donors.
The Biblical fundraising relationship with donors is a ministry relationship. It’s a ministry to the donors. It’s a ministry for the donors. It’s a ministry that delivers benefits to the donors. It’s a ministry that expresses care for the donors.
It’s an ongoing ministry relationship
Biblical fundraising is a ministry relationship. This also implies something about the length of the relationship. This is not just a one-shot, hard sell to close the deal. It’s not a one-time communication. It’s ongoing communication. It’s an ongoing relationship.
Parangelle reflects this. It’s a present imperative verb. This describes something that is to be done continually and repeatedly.69 Professor Ronald Ward explains,
“The present tense here suggests a long term policy: Timothy was not merely to ‘tell them’ and the matter would be ended. He had to keep on telling them.”70
Professor William Heidt explains,
“The present imperatives characterize the activity under consideration as one which is to be repeated time and time again, a continual process, iterative by nature.”71
One Greek grammar text puts it simply,
“present imperatives give a command to do something constantly.”72
This communication matches the intended outcome. As Dr. Martin Sheldon explains,
“The right use of wealth is now described in four infinitival phrases—all in the present tense, as if to stress the constant doing of the actions mentioned.”73
The goal is not a gift. The goal is many, many gifts.74 The donor becomes rich in good works. This is giving so pervasive that it changes the donor’s identity [einai]. The donor’s identity becomes that of a good wealth sharer [eumetadotous einai]. The donor’s identity becomes that of a sharer with the fellowship community [einai koinōnikous].
So, let’s get practical. What happens if a minister actually does this? What happens when this instruction becomes repeated, even continual? The statistical answer is simple. More instruction predicts more giving. George Barna’s study of church giving found:
“Churches in which pastors preach a single message about giving raise more money, per capita, than do those churches in which no preaching about stewardship takes place.”75
A little instruction works better than none. The study also found:
“Churches in which pastors preach two or more consecutive messages about stewardship topics raise more money, per capita, than do churches that hear a single message about giving. They are also twice as likely to witness increased giving during that year.”76
More instruction works better than just a little. And what about those “superstar” big-giving churches? The answer was the same. The study found:
“At the great fund-raising churches in America, stewardship is a perpetual theme, not a special campaign.”77
A little instruction works better than none. More instruction works better than just a little. Perpetual instruction works best of all.78
Scripture directs repeated, continuing communication. This is an ongoing relationship. This is a ministry relationship. Ministry relationships are not one-time encounters. Just showing up to make an ask isn’t a ministry relationship.
This isn’t just theology. It’s practical reality. One study looked at the largest gifts received at different colleges and universities. These mega-gift donors were different. Most of them,
“had long-term relationships with the institution (11 to 40 years).”79
Only about one in five of these “had only been engaged 3 years or less.”
These relationships tended to be long. Beyond this, the mega-gift wasn’t from a quick ask. Just for that one gift,
“On average, the gifts studied took 19.6 months to secure (from initial discussions with the donor to final agreement).”80
Transformational gifts aren’t quick. They’re from long-term, ongoing processes. They’re from long-term, ongoing relationships.
In scripture, instructing about giving is not a one-shot task. It’s long-term, ongoing instruction. It’s part of a long-term, ongoing relationship. That ongoing relationship is not as a “money-getter” or “fund-raiser.” The role is to minister to the donor. It’s to help the donor.
The instruction is beneficial, not burdensome. It’s shared out of love for the donor.81 It shows how to make a powerful, meaningful impact. It shows the most wonderful way to enjoy wealth. It shows how to grab hold of life that is really life.
The instruction is so exciting we want to share it. We want to share it again and again! In other words, we want to parangelle.
And the wrong answer is: Begging
Paul uses parangelle rather than any of the common words for “ask.”82 One issue is that such words also would allow for the possibility of begging.83 Parangelle does not. This doesn’t mean that a fundraiser can’t ask.84 (Indeed, parangelle was used by the later church fathers to mean, “Ask.”85) It means that begging is not allowed.86
In many ways, parangelle is the opposite of begging. The prefix para- in parangelle references coming alongside the rich person to deliver an authorized message. This is communicating across. It’s horizontal. Begging is asking upwards – from low to high. It’s vertical.
The instruction will be to share [koinōnikous] with the fellowship community [koinōnia]. This is giving across. It’s horizontal. This is not almsgiving [eleēmosynē]. Almsgiving is giving down. It’s vertical.
Parangelle (instruct, encourage, counsel) is horizontal communication. It pairs with horizontal sharing [koinōnikous]. It instructs from alongside about a horizontal gift.
Begging is vertical communication. It pairs with vertical giving or almsgiving [eleēmosynē]. It asks from below for a vertical gift. Parangelle and begging are opposites.
Begging asks without offering anything in return. In 1 Timothy 6:17-19, the parangelle message describes a wonderfully attractive list of donor benefits.87 Parangelle and begging are opposites.
Begging asks without standing or confidence. Parangelle delivers an authorized message. A general’s instruction or court’s decree is not shared with hesitation.88 Parangelle and begging are opposites.
Begging asks as an unknown outsider. Parangelle here is in the context of an ongoing ministry relationship. Parangelle and begging are opposites.
The Biblical fundraiser may instruct, recommend, exhort, encourage, and counsel. He may “spur on” to good works.89 But he does not beg. That’s not just different from the scriptural instruction. It’s the opposite!