1 Timothy 6:17-19, “Instruct those who are rich in this present world not to be high-minded or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things for enjoyment: 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”

Part I

The Right Role: Parangelle in Practice

One word can change things

This passage describes the ministry relationship with one word – parangelle. This is para + angelle. Para means to come “alongside” or “close-beside.” Angelle (from angelos – angel or herald) is one who delivers an authorized message.

The fundraiser comes alongside to deliver an authorized message. The verb tense calls for continuous, ongoing, nonstop message delivery. This word means to instruct, teach, tell, recommend, or counsel. (The military translation, “command,” likely doesn’t fit your ministry relationship with the person.)38

So, let’s get practical. We have a job to do. We have money to raise. How can one word help?

Go to any fundraising conference, and you’ll get lots of advice. Mostly, the advice is about tactics. Try this. Don’t do that. Here are 10 tips and tricks. That’s all fine. These can be helpful. But something is missing.

Beyond the tips and tricks is something deeper. Effective fundraising is not just about what we are doing. It’s also about who we are being. It’s about the role we’re filling.

This one word, parangelle, can change things. Filling this scriptural role changes things. It makes us different. We aren’t just being fundraisers. We’re being something more. We’re providing

The fundraiser’s role matters

Start with the wrong role, and a list of tips and tricks won’t fix it. Start with the right role, and the methods will follow naturally. Top fundraisers recognize this. One book describes it this way:

“The secret to rapid and astonishing success in fundraising seems to require a shift. Not a shift in what you are doing (although that will happen) but more of a shift in who you are being.”39

Fundraising researchers see this, too. Dr. Beth Breeze explains that effective fundraising,

“goes beyond the mechanical aspects”

because it requires

“making existential changes.”40

A clever fundraising tactic is fine. But effective fundraising doesn’t start there. It starts with who we are trying to be. It starts with the role we are filling.

The fundraiser’s role is practical: Persistence

There are many modern advice books for fundraisers. Read them, and you’ll notice common themes. You’ll read advice like

“Persistence is the name of the game.”41

“In other words, persistence can pay.”42

“Polite persistence pays!”43

“Persist and you’ll see the payoff.”44

“Your persistence will make you successful.”45

“Persistence is key.”46

“Be persistent.”47

You’ll read whole sections like

“BE persistent”48

“Persistence and Patience”

“Persistence”49

“And now a final word – persistence”50

You’ll learn things about the job, like

“Fundraising … is professional work that requires time, dedication, persistence, and expertise.”51

“What does it take to be a good fundraiser? Strengths like persuasion, problem-solving and persistence come quickly to mind.”52

You’ll learn how the largest gifts occur. You’ll read advice like,

“How many churches and hospital wings have been built because of the grit and persistence of a single-minded campaign chair?”53

“the largest campaign gifts … require flexibility, patience, and persistence.”54

For some fundraising advice books, persistence isn’t just an idea. It’s the main point. One author explains,

“I wrote [this book] to encourage you to go about your business with determination, persistence, and pride.”55

We can read dozens of modern books on fundraising. Or we can read 1 Timothy 6:17-19. Parangelle, instruct, is a present imperative. Experts explain,

“present imperatives give a command to do something constantly.”56

“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.”57

In other words,

“Timothy was not merely to ‘tell them’ and the matter would be ended. He had to keep on telling them.”58

The fundraiser’s role is practical: Confidence

Another common theme in modern fundraising books is fundraiser confidence. Fundraising is scary! Advice books try to help fundraisers overcome this fear. One author explains,

“The goal of this book is to give you the confidence you need to ask people for money—to turn you into a fearless fundraiser”59

Another describes the goal of her book this way,

“It is my hope, my dream, and my desire that after you read this book … you will experience a sense of self-confidence.”60

We can read fundraising advice books. Or we can read one word. Fundraiser confidence is embedded in our word. The fundraiser comes alongside [para] with an authorized message [angelle]. The fundraiser is, literally, an angel (angelos: messenger) who comes alongside the wealth holder. You’ll never see a timid, fearful, or hesitant angel in the Bible!

Confidence comes naturally when you’re delivering an authorized message from a high authority. Confidence comes naturally when you’re an authorized messenger. Confidence comes naturally when your role is to parangelle.

The fundraiser’s role is tactical: Where should I sit?

Once we know the role, the actions will follow. Consider this hyper-specific question. Suppose you’re meeting with the donor. Where should you sit? Where should you stand?

The answer starts with your role. Who are you being? Scripture says you’re the authorized messenger who comes alongside. How can you fill this role? You come alongside.

Maybe you can physically walk alongside a donor. You could point to where a project might take place. The focus object might be a field, a room, or a building.

Sitting directly across a table doesn’t match the role. That’s a conflict or negotiation position. It’s not “coming alongside” the donor.

Sitting at an angle works better. Or you can use a focus object like a proposal document. This creates a more merging position. You’re both above the document, creating a vertical triangle. This is closer to “coming alongside.”

How should you use this document? You turn the pages. You mark on the proposal, circling, and underlining. Why? Because you are the authorized messenger. You take the physical posture of advising, explaining, and guiding.

You don’t just hand the document to the donor. If you do, he might just interact with the document and exclude you. You’ll no longer be the one delivering the message. You’ll lose the physical position of “coming alongside.” Your parangelle position will start to degrade.

These are hyper-specific details. They’re the smallest of the do’s and don’ts. And yet, we already know the right answers. Why? Is it because we’ve memorized a list of tips and tricks? No. It’s because we know the right role.

Filling the right role leads to the right actions, both big and small. Filling the wrong role doesn’t. The problem isn’t a lack of tips and tricks. The problem is more fundamental. The problem is this: Many fundraisers are playing the wrong role.

Why the “fundraiser” title doesn’t help

This book is called The Biblical Fundraiser. But “fundraiser” is not a Biblical term. In fact, it didn’t appear in the English language until just before the 20th century.61

Fundraiser is also not a helpful term. It says nothing about the work itself. “Fund” means money. “Raiser” is one who gets the money. So, a “fund-raiser” is a “money-getter.” But so is a drug dealer. So is a prostitute or a thief. They’re all “money-getters.” This says nothing about the work itself.

The fundraiser’s money goes to a good cause. But a drug dealer could use their money this way, too. A thief could do the same. This changes nothing about the nature of their actual work.

Any work can result in “money-getting.” But the “money-getting” doesn’t define the work. It doesn’t describe the job. This is also true for the fundraiser.

Effective fundraising can result in bringing in money. But that doesn’t define the work of this ministry. Instead, Scripture defines the work. What is the work of the fundraiser? In 1 Timothy 6:17-19, it is

This job description separates the work from other types of fundraising. This work is not about small, disposable income gifts. It’s about wealth and wealth sharing. This work is not about begging. It’s about coming alongside to advise. This work is not about taking from donors. It’s about providing enjoyment and real value.

What’s the right job title for this role?

Fundraiser is not a good description. It’s not a good job title. In fact, most fundraisers avoid the word. One study found that fundraisers,

“discussed avoiding using the term fundraiser in their interpersonal interactions … managing potential stigmas associated with their profession.”62

Like other stigmatized jobs, fundraiser titles often use ambiguous words. They use words like “development” or “institutional advancement.”63 For outsiders, this obscures the job. Normal people don’t use these words in this way. For insiders, this portrays the job as advancing institutional goals. The job is to help the institution, not the donor.

So, what is a good “fundraiser” job title from the donor’s perspective? In one study, I tested 71 different fundraiser job titles with over 3,000 respondents.64 I measured people’s willingness to contact the charity employee about making,

The worst performing job titles? They used the typical words like “advancement” or “development.”

The best job titles were different. The top ten all included some variation of “advising,” “guiding,” or “planning.” These titles showed that the person was there to help the donors.

It’s nice to publish new results like these. But this result wasn’t actually new. It was old. How does Paul describe his fundraising message to the donors? He writes,

Paul’s ancient description matches the best-performing job titles. He includes this in his fundraising appeal letter. (2 Corinthians 8 & 9). But he doesn’t just send a letter. He also sends a fundraiser. He sends Titus. He lets them know, explicitly, that Titus is going there as a fundraiser. Paul 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).

What should we call Titus the fundraiser? How can we introduce him at a party? Paul answers this, too. He writes,

“If anyone asks about Titus, say that he is my partner [koinōnos] who works with [syn-ergos] me to help you.” (2 Corinthians 8:23a NLT)66

Titus is going there to fundraise. Paul is explicit about this. How do we introduce him? We say that he is there to help the donors. Paul’s ancient job description matches the best-performing job titles.

Paul’s description offers something else, too. Through Titus, the donors have direct, personal access to the ministry leadership. Titus is Paul’s closely connected partner [koinōnos]. He is Paul’s fellow-worker [syn-ergos].

Describing the role: So, what do you do?

Let’s get practical. Paul explains what to say if someone “asks about” Titus, the fundraiser. What if someone “asks about” you? How can we use Paul’s description in a normal conversation?

Suppose someone asks, “So, what do you do?” A standard response might be:

“I’m a fundraiser. I ask people for money.”

One author describes the reaction to this. He writes,

“When responding to the question ‘So what do you do?’ with ‘I’m a fundraiser. I ask people for money.’ There’s silence, then confusion, then ‘I could never do that,’ or ‘Do you get paid to do that?’ No one says: ‘That must be interesting,’ or, ‘I’ll bet you get to meet lots of fascinating people.’”67

That description doesn’t work. Scripture provides a better alternative. Paul’s description sounds more like this:

“I work for [organization]. I work closely with our president to help our donors.”68

This communicates the role. You work closely with the leadership to help donors. But this can do something else. It can start a conversation. It can start an opportunity for ministry. A likely response will be:

“How do you do that?”

That response provides an opportunity. It gives you permission to discuss your ministry. You might say,

“I help our donors plan their gifts to make the impact that’s most meaningful for them. We work through what they care about. We discuss what has been important in their lives. Then we connect that with possible projects that reflect their values and match their life story. This helps them enjoy their wealth in a more meaningful way. It’s honestly more enjoyable than just consuming more stuff.”

“So, what about you? Are there any causes that have been important in your life?69 … What was it that connected you to that cause?”

This response describes the work. Then it starts the work. It starts the donor advising process [parangelle].

Another response is to share a donor story. (That’s how Paul started his giving appeal in 2 Corinthians 8:1-5.) You can share a story about how you’ve helped another donor

“to do good and be rich in good works” (1 Timothy 6:18a).

Your story might sound like this:

“I helped one woman who is about your age. You actually remind me of her. Maybe because you both work in finance.”

[Identification with the story character: This is someone like you.]

“In talking with her, I learned about her life story. She had first learned about Jesus through a bus ministry. It came to her neighborhood when she was a child. She went just to be with her friends, but the teaching changed her life.”

[Backstory: Life story motivates the action.]

“So, I worked with our leadership. We put together a plan covering all the costs of starting a bus ministry. This even endowed part of a minister’s position to run the program.”

[The call to adventure: I work closely with leadership to create personally crafted opportunities for donors to do good works.]

“She loved the idea, but the $500,000 total cost was too much. So, I suggested that she fund it over time. A $50,000-75,000 annual commitment would allow the plan to move forward. She decided to make it happen! After her second gift, we were able to start running.”

[Obstacles and victory: I help donors to overcome barriers to do good works.]

“I love to see how she connects with these young people now. Their lives have been changed because of her giving. And they have a special place in her heart because of her own journey.”

[Resolution: Donors become rich in beautiful, good works.]

The example tells a story. It includes a backstory, goal, conflict, victory, and resolution. In it, the fundraiser comes alongside to help the donor. The fundraiser helps the donor

“to do good and be rich in good works” (1 Timothy 6:18a).

Again, the example can end with a question:

“So, tell me about your faith journey. Are there any ministries that have been important in your life?”

The fundraiser doesn’t just describe his job. He starts doing it. He begins actively ministering to the other person. He begins the process of encouraging generosity.

He starts helping to connect them with personally meaningful giving opportunities. He comes alongside to instruct. He doesn’t just describe parangelle. He actually starts doing it.

Shifting the fundraiser’s role: Shock tactics

Playing a different role creates a different result. The role of the helpful advisor with an authorized message works. It produces larger gifts. It provides real value by showing how to enjoy wealth through impactful giving. This works better than begging. Begging produces small gifts. It’s also specifically excluded by the term parangelle!

The first step is to fill the right role. We can change this role in our own minds. But how can we change this role in the donor’s mind? How can we change the perception that our job is to just ask for money? One way is extreme but also effective. It shatters the “high-pressure sales” or “begging” stereotypes.

In sales research, this strategy is called advising against self-interest. It breaks the stereotype by acting in an opposite way. For example,

“referring that customer to a competitor when their product is a better fit often builds long-term trust, because it’s clear you’re an honest broker.”70

Academic researchers explain the strategy this way:

“By acting contrary to the occupational stereotype, the manager hoped to be seen as the exception, thereby gaining the trust of potential clients and possibly even changing their perceptions of the occupation as a whole.”71

Acting contrary to expectations can also apply in fundraising. The fundraiser might advise the donor to give less. Or to give later. Or to include another organization. Or to add instructions with their gift. In each case, the advice breaks the stereotype. The fundraiser is not here just to ask, ask, and ask. The fundraiser is here to help the donor make a specific impact.

If you’ve donated, you’ve probably gotten a gift acknowledgment letter. Often these also include an ask. Or at least they’ll offer an opportunity for the next gift. What if you got one that said the opposite? What if it said,

“Your gift worked! Thanks so much. Everything is great now. No need for any more giving. What you sent was plenty.”

I’m guessing you’ve never received that kind of donation acknowledgment letter. That’s just not how fundraising works. Except in the Bible.

In Philippians 4, Paul includes a “gift acknowledgment” letter. He thanks the donors to his ministry. But then he does something shocking for modern fundraising. He writes,

“But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent” (Philippians 4:18a).

We’ve seen this before. In Exodus 35, Moses was running a “capital campaign” for the construction of the Tabernacle. And then Moses did something strange. He gave a new command:

“Then Moses gave an order and they sent this word throughout the camp: ‘No man or woman is to make anything else as an offering for the sanctuary.’ And so the people were restrained from bringing more” (Exodus 36:6 NIV).

In both cases, the message was the same. Your gift worked! It accomplished the task. It was plenty. That’s enough. Stop giving.

That message is rare in modern fundraising. But it’s actually quite powerful. It’s powerful because it breaks the traditional role. The fundraiser is not there to just ask, ask, and ask. The fundraiser is there to help the donor make a specific impact.

When a fundraiser advises the donor that they’ve given enough, it changes the relationship. (So does advising them to give less, or later, or with more instructions.) This isn’t what a salesperson does – and that’s the point. This isn’t what a beggar does – and that’s the point. It breaks the stereotype. It changes the role. It changes the relationship.

The right role matters

In the rest of this book, we’ll look at powerful fundraising messages. We’ll look at ancient words and modern applications. But 1 Timothy 6:17-19 doesn’t start with the persuasive messages. It starts with the first things first. It starts with the people and the relationship.

This is a ministry to a special group. It’s Tois plousiois. It’s to the rich Christians. It’s to the wealth holders.

This is a special relationship. It’s a relationship of parangelle. It’s an ongoing ministry relationship. It’s coming alongside to deliver an authorized message. That message is compelling. It offers the best deal ever. But the power of the message starts with the right relationship. It starts with the right role.

Six wrong roles

This passage describes a fundraiser’s role. It defines the work. It defines the job. Of course, it is possible to fundraise in very different ways. It’s possible to play very different roles.

Many fundraising approaches differ from this Biblical description. Understanding these competing roles helps. The contrast can clarify. It can show how Biblical fundraising is special.

Some of the roles are bad. They’re bad for the donor. They’re bad for the fundraiser. And, in the long term, they’re bad for the charity.

Some roles aren’t bad. They’re just different. They’re not this ministry. They don’t fulfill this passage.

These roles provide a contrast. They can also be a warning. If you’re playing one of these roles, be careful! You may be ignoring the scriptural ministry of major gift fundraising. You might even be contradicting it.

This cast of wrong roles includes

Next, we’ll look at each character’s role. We’ll see how each differs from the Biblical fundraiser role. And we’ll see how the real-world results differ too.

Part II

Wrong Roles: The Apologetic Panhandler

Contrasting roles

In fundraising, the apologetic panhandler might sound like this:

“I’m so sorry to bother you, but if it wouldn’t be too much trouble, please give. Anything would help.”

This role conflicts with our passage in several ways. First, it reflects the wrong message authority. It’s not parangelle. An authorized message is not delivered with uncertainty. A royal proclamation comes with no apology.

We have an authorized message. It’s an inspired message. Even more, it’s an attractive message. It brings “treasure.” It delivers “that which is truly life.” Should we feel hesitant about sharing such a message? Of course not!

This conflicting role also has the wrong relationship. Begging asks for alms from below. (The relationship is vertical.) The gift goes to an outsider. (The donor is disconnected.)

The scriptural ministry is the opposite. It comes alongside the donor. (The relationship is horizontal.) The gift benefits the shared fellowship. (It pulls the donor into the community.)

This conflicting role also reflects the wrong message content. It implies that the donor will be made worse off. A beggar takes from the donor. This makes the asking apologetic.

The scriptural ministry is the opposite. It delivers amazing benefits to the donor. It shows the donor how to enjoy his wealth. It makes him rich in beautiful good works. It deeply connects him to a mutually reciprocal fellowship community. It helps him take hold of that which is truly life.

These are marvelous results. They’re better than just piling up more stuff. They’re more fun than cramming in more consumption. What this ministry offers is attractive. It’s desirable. It’s a good deal for the donor!

The conflicting role also focuses on the wrong gift size. Begging asks small. It’s about pocket change. It’s about disposable income. It’s a message of need and scarcity.

The scriptural ministry is the opposite. It’s all about abundance. It’s about sharing wealth. It’s about sharing generously. It’s about creating big, beautiful, noble good works.

These two roles conflict. Embracing the Biblical ministry means rejecting the apologetic panhandler role.

Problems for fundraisers

Begging pairs with almsgiving. Almsgiving can be dangerous. It gives, but it can also take. It can reinforce – even publicize – the recipient’s low status. It can puff up the donor by pushing down the recipient. It can separate and divide.

Begging pushes the recipient into a low status. It can also do this to the fundraiser. It can puff up the donor by pushing down the fundraiser. This is bad for fundraisers. It can be worse for minority fundraisers. A bad history makes this even more damaging.

The ministry of major gift fundraising is the opposite. Here, the fundraiser is beside – not below – the donor. The fundraiser delivers an attractive, authorized message. He does not beg for alms. He encourages creating noble, beautiful, good works. He urges generously sharing wealth with the fellowship community.

This type of giving is different from almsgiving. Almsgiving is important, but it’s dangerous. It must be handled carefully. It should be done in secret. The donor should even keep it secret from himself! Jesus explains,

“But when you give to the poor [eleēmosynēn], do not let your left hand know what your right hand is doing.” (Matthew 6:3).

Sharing with the fellowship community [koinōnikous] is different. It’s also important, but it’s not dangerous. The donor and recipient are in a mutual, horizontal, sharing relationship. (2 Corinthians 8:14). They’re in community.

Hence, this kind of giving need not be secret. It can be done openly. Paul says to do exactly that. (2 Corinthians 8:24). He publicizes groups of donors. (2 Corinthians 8:1-4). He publicizes individual named donors.72 (Romans 16:1-2). U

This kind of giving is different. This kind of fundraising is different. The point is this. If it feels like begging, you’re doing it wrong!

Problems for charities

Begging can be bad for the recipient. It can be bad for the fundraiser. It can also be bad for the charity.

Begging asks to take something from the donor. This leads to asking apologetically. It leads to asking small. Begging presents giving as unpleasant.

If it’s painful, why do it? Often, the justification is extreme need. But extreme need emphasizes small gifts. It means that small amounts do a lot. The message is, “Anything will help.”73

Here’s the real danger: This message works.74 It works, but it’s a trap. It works to get a gift, but only a small one. It won’t get a large gift.75 It can get pocket change from disposable income. It won’t get a share of wealth.

This desperate plea from scarcity feels like it’s effective. But it closes the door to major fundraising success. The results might initially seem attractive. But they won’t get the charity where it wants to go.

Biblical fundraising is the opposite. Giving doesn’t take something from the donor. It provides enormous value to the donor. It’s a fantastic deal for the donor. The donor experience is worth the gift. This is a message of abundance and victory. It says,

“You have wealth. Why not learn how to enjoy it? Why not also be rich in good works? Why not store up even more treasure in another way? Why not experience that which is truly life?”

How much more enjoyable it is to deliver this message of abundance! Fundraising this way is more fun! And it works better, too. Gifts from scarcity and begging are small. Gifts from abundance and wealth sharing are large. Painful giving is small. Enjoyable giving is large.

The message of the apologetic panhandler leads to painful, difficult, small fundraising. It takes from donors. It communicates scarcity. It projects need and crisis. This is bad for major gift fundraising. It rewards charity desperation. It reinforces the charity starvation cycle. This is bad for the charity.

The message of the Biblical fundraiser is the opposite. It offers enormous value to donors. It leads to enjoyable, transformational fundraising. It rewards charity strength. A stronger charity can better help the donor to create noble, inspirational, good works. This is good for major gift fundraising. It’s good for the charity.

Part III

Wrong Roles: The Always-Be-Closing Sales Machine

Contrasting roles

In fundraising, the always-be-closing sales machine might sound like this:

“Sales is sales, baby! Get in, make the hard ask, and get out. I’ll hit that quarterly goal no matter what! I’m a high-volume sales machine! Churn them and burn them!”

This is not Biblical fundraising. It might get some immediate cash. It might hit the next quarter’s goal. But it’s not a ministry. It’s not about the donor’s spiritual well-being. It’s not about helping the donor at all.

Would we take this callous approach in a ministry to older widows? No. Would we use it in a ministry to older men? No. Nor would we use it in a ministry to younger widows or younger men. So, we shouldn’t use it in this ministry either. It doesn’t fit the ministry to the rich. It doesn’t fit the ministry of major gift fundraising. It doesn’t match scripture.

This role uses the wrong relationship. This fundraiser does not “come alongside” the donor. Instead, this is a hit-and-run attack. It’s a high-volume game of machine-gun asking. It isn’t trying to minister to the donors. It’s just targeting them.

This role also uses the wrong time frame. The approach is purely short term. It’s only about getting fast cash now. The scriptural role is the opposite. It focuses on the donor’s long-term outcomes. The donor stores up “a good foundation for the future.”

This isn’t just a one-time transaction. It’s a long-term transformation. The donor becomes “generous and ready to share.” This is a repeated, ongoing identity.76 He doesn’t just do one good work. Instead, he becomes “rich in good works.” This is a long-term result. It’s a lifetime result. It helps the donor “take hold of that which is truly life.”

Ministry relationships are not hit-and-run interactions. They are ongoing. The Biblical role matches this. It focuses on persistently ministering to the donor for long-term outcomes. The pushy salesperson role is different. It focuses only on immediate financial results. It doesn’t care about the donor.

These two roles conflict. Embracing the Biblical ministry role means rejecting the always-be-closing sales role.

Problems for fundraisers

This character is bad for the donor. It’s also bad for the fundraiser. Here, the fundraiser’s role is only about grabbing the cash. The work itself is not meaningful. Only the money has value, not the work.

This is a recipe for burnout. Being competitive and hitting goals can be motivational. But what happens when the goal is missed? The work itself wasn’t meaningful. It didn’t provide value to the donor. It was never intended to. And now, the money doesn’t come in either. What’s left? Nothing. The biggest loser is the fundraiser.

One study found a similar result.77 At some charities, the fundraiser’s job was just to sell. Communication with donors was “a one-way avenue.” Donors were targets, not partners. The charity “spews forth” information to donors. Researchers explained that in these organizations,

“In terms of fundraising, the interests of donors are outstripped by the interests of the organization.”

At these charities, fundraising was far from being a ministry to donors.

The result? At these places, fundraisers reported the lowest

As donor interactions move towards a ministry-type relationship, fundraiser satisfaction increases. As they move towards high-pressure sales, fundraiser satisfaction falls.

The always-be-closing salesperson character leads to bad results. It leads to bad results for the donor. It leads to bad results for the fundraiser. No surprise then, it also leads to bad results for fundraising.

Problems for charities

In the short term, the always-be-closing hard-sell might seem like an answer. Yes, it can pressure the donor into a gift. But it doesn’t lead to a major lifetime investment. Yes, it can help to hit the next quarter’s target. But it also undermines long-term growth.

The problem is simple. Would we want to be treated this way? Violating the “golden rule” is bad ethics. We know that. But in the long term, it’s also bad business. When the goal is to take from the customer, relationships will be short. This can still work. But it works only for quick, one-time transactions. It won’t work for major, ongoing, lifetime investments.

This isn’t just theology. It’s real-world business. Of course, in business, there is no “ministry to the rich.” But there are high-capacity clients. Those who sell to high-capacity clients aren’t called salespeople. They’re called “strategic account managers.” The rules in this world of high-capacity clients are different. In this world, the always-be-closing salesperson fails.

Here’s how business researchers describe the differences:

“The objectives of salespeople are the opposite of the objectives of Strategic Account Managers.… Salespeople who remain strictly focused on sales instead of customers (i.e., seeking to close short-term deals or working only to reach their monthly targets or their quota) might show a propensity to fail as future Strategic Account Managers … If they have a short-term selling approach, then they most likely should not attempt to transition to Strategic Account Management.”78

Dealing with high-capacity customers is different. Short-term, aggressive sales approaches don’t work. Instead, success requires long-term, consultative relationships that provide real value.79

Scripture matches these modern business realities. The ministry to high-capacity donors is separate. It’s a special animal. It has special rules. It focuses on long-term donor benefit. It emphasizes valuable outcomes for the donor.

High-pressure techniques can work for small, one-time decisions. They can trigger “pocket change” donations. But fundraising success doesn’t come from these decisions. It comes from decisions to share wealth. It comes from the donors who have wealth to share.

In this world, the always-be-closing sales machine doesn’t work. What works is following the guidance from this passage. What works is Biblical fundraising.

Part IV

Wrong Roles: The Sideline Gawker

Contrasting roles

In fundraising, the sideline gawker might sound like this:

“Oh, no, I could never talk to someone rich like that. I don’t know anything about their world. They probably want to talk about art or stock options or the best helicopter to take to the Hamptons. I wouldn’t know what to say. Look, I’m fine to fundraise. But I’ll stick to talking with regular folks like me.”

This doesn’t match our passage. 1 Timothy 6:17 begins with the bold phrase: Tois plousiois [To the rich]. It describes a ministry to a specific group. It describes a ministry to the rich.

In this ministry, we come alongside [para] the rich person to deliver an authorized message [angelle]. The sideline gawker does not “come alongside” [para] the rich person. He never even gets close.

What’s the solution? 1 Timothy 6 reminds us that these wealth differences are only momentary. We can’t take wealth with us. (1 Timothy 6:7). The donor is rich, but only “in the now time.”80 (1 Timothy 6:17). Wealth is “uncertain” and “disappearing.”81 (1 Timothy 6:17). These are just temporary circumstances. They’re short term. They’re about to disappear.

Understanding this affects our approach. Psalm 49:16 instructs,

“Do not be overawed when others grow rich, when the splendor of their houses increases; for they will take nothing with them when they die” (NIV).

The sideline gawker forgets this. He stays away because he is “overawed.” He stays away because he is “afraid.”82 Don’t be “overawed.” Don’t be “afraid.”83 Don’t let wealth be a barrier to ministering to this people group.

Problems for ministry

It’s easy to understand these feelings. Ministering to people in other groups can be uncomfortable. But imagine if we took the same approach elsewhere. It might sound like this:

“Yes, I know the Bible says to visit those in prison. But I could never talk to someone in prison. I don’t know anything about their world. They probably want to talk about tattoos, stabbings, or something. I wouldn’t know what to say. Look, I’m fine with ministering to some people. But I’ll just stick to talking with regular folks like me.”

These feelings are natural. Yes, it would be easier to talk only to others like us. It would be easier to ignore those in different circumstances. But that’s not what scripture calls us to do.

Timothy was not to minister only to others like him. Paul directed the opposite approach. Paul told Timothy to minister to those who were very much not like him.

What would a young man know about the world of older widows? Or older men? Would he easily relate to the concerns of younger women? Of course not. Yet, Paul directs Timothy to minister to these specific groups. And he includes one more group: the rich.

Yes, it’s uncomfortable. Reaching others who are different isn’t easy. We might minister to widows, young people, prisoners, or cowboys. Each group will have its differences. But ministering means adapting to these differences.84 It means learning and adjusting.

Ministering to the people group

Ministering to a specific group starts by understanding their world. Suppose our group cares about Star Trek. Then we should learn a bit about Star Trek. We do this even if we aren’t fans of the show.

This idea applies to any group. If we’re ministering to prisoners, we should learn what’s important to them. If it’s to widows, older men, or younger women, again, we would do the same.

So, too, this is true with the rich. If they care about the markets and managing wealth, we should learn about that. If they care about capital gains taxes, we should know a bit about that. It’s not an excuse to say we aren’t wealthy. That’s not the point. We are ministering to this group. We need to understand what’s important to them.

It’s certainly easier to talk only with others who are like us. It’s easier only to minister to those we relate to effortlessly. But that’s not scriptural. The Biblical mandate is often to minister to those who are very different from us. We don’t stand on the sidelines and gawk. We jump in. We learn. We get involved.

Ministry doesn’t sit on the sidelines: Go see them

This passage describes a ministry. It’s a ministry to a specific group. As with any ministry, it starts with a simple step: Go see them.

Can you be an effective youth minister if you never speak to young people? No. Can you effectively minister to prisoners if you never go to a prison? Nope. Can you be an effective minister to older widows if you never visit with one? Of course not.

Ministry starts with, “Go see them.” So, how do we do this in the ministry to the rich? It’s the same as any other people group. We learn. We help. We connect.

Suppose our people group was high school students. First, we learn. We learn where they hang out. We help. We offer attractive programs that appeal to them. We connect. We use referrals (friends) to connect with others in their people group. We connect with their advisors (parents, teachers). We get those folks to volunteer in our programs.

These same ideas apply to other people groups. They apply to the rich. We learn. We learn what’s important to them. We learn about their challenges, their concerns, and their lives. We help. We offer attractive programs that appeal to them. We connect. We use referrals (friends) to connect with others in their people group. We connect with their advisors. We get those folks to volunteer in our programs.

Fundraising doesn’t sit on the sidelines: Go see them

Any ministry starts with “Go see them.” But it’s not always easy. In fundraising, a constant temptation is to stay in the office. We can be at every meeting. We can protect our political turf. We can immediately respond to the boss’s every request. We can be “good employees.” But there’s a problem with staying in the office. Our donors aren’t there. Our ministry isn’t there.

The most effective fundraising organizations are good at something. They’re good at freeing their fundraisers to “Go see them.” One consultant explains it this way:

“What could be easier than focusing on the few who can make major gifts and seeing them? Yet, not seeing donors is the most significant and common barrier to success. What’s going on? Most major gift fundraisers have other duties—special events, reports, meetings—that appear more ‘urgent’ than making visits.... Fundraisers fall victim to the tyranny of the urgent and lose focus.”85

After my college presidency, another small college asked me to take over their fundraising. I turned the offer down. I explained that I no longer wanted to be on the road, visiting donors. They responded that they wouldn’t require that. Yet, I still had to turn it down. The offer was kind, but it was unrealistic. They could say I didn’t need to visit donors. But they couldn’t change reality. The ministry of major gift fundraising starts with “Go see them.”

Scripture makes this explicit. This ministry comes alongside [para] the rich. It does so to deliver an authorized message [angelle]. Para means “from close-beside”86 or even “close-up and personal.”87 If we do not deliver our message from “close-beside” or “close-up and personal,” we aren’t following this passage.

Such advice is not new to fundraising. In his 1966 book, Si Seymour quotes Harvard’s lead fundraiser as saying,

“No cow will let down her milk in response to a letter or a telephone call. You’ve got to sit down beside her and go to work.”88

This old quote continues to be popular in modern fundraising advice.89 Of course, “milking a cow” may not be a ministry mindset.90 Still, it does emphasize being “close-beside” or “close-up and personal!”

Whether from the 2020’s, the 1960’s, or the A.D. 60’s, fundraising advice is the same. Major gift fundraising takes place “close-up and personal.” Gawking from the sidelines might feel safer. Staying in the office to work on branding guidelines might be more comfortable. But it’s not major gift fundraising. It’s not this ministry.

Embracing the Biblical role means rejecting the sideline gawker role. The scriptural ministry starts with “Go see them.” It’s parangelle. It’s coming alongside [para] the rich to deliver an authorized message [angelle]. The sideline gawker stays in the office. He leaves out the “para” part of parangelle. The next role is wrong in a different way. It leaves out the “angelle” part of parangelle

Part V

Wrong Roles: The Friend-Raising Socialite

Contrasting roles

In fundraising, the friend-raising socialite might sound like this:

“The only thing that matters is building relationships. This means meeting and greeting. It means putting on good events. It means engaging on social media. It means building a community.”

This is not Biblical fundraising – at least not yet. The goals of the friend-raising socialite can be good. They can create a great environment for Biblical fundraising. But they aren’t Biblical fundraising.

The verb in this passage is parangelle. Parangelle is what the fundraiser does. He comes alongside [para] the rich to deliver an authorized message [angelle]. The friend-raising socialite gets the first part. He comes alongside. But the message is missing.

This is a problem. Delivering the message is the point. If we’re not delivering the authorized message, we’re not engaging in this ministry. We’re not engaging in parangelle.

Of course, the setting for the message is important. It should be part of a ministry relationship. It should connect the donor with a fellowship community. But building the right setting for the message isn’t the message. The ministry still requires delivering the message.

The focus of this passage is the message. Delivering the message is the verb. Pick your favorite translation. You might prefer “instruct,”91 “teach,”92 “tell,”93 “counsel,”94 “direct,”95 “charge,”96 or simply, “Here’s what you say.”97 Regardless, the point is always the same. The point is delivering an authorized message about generosity.

The temptation of easy

Delivering the message is the point of this ministry. It’s also the hard part. It’s easy to find event organizers. It’s easy to find social media managers. It’s hard to find fundraisers.

This ministry is difficult. If we ask (or offer) a lot, we’ll hear “no” a lot. If we instruct people to be generous, many will reject our instruction. It can be tempting to avoid these hard parts. It can be tempting to do only the easy stuff.

The work of the friend-raising socialite is more attractive. It feels a little like fundraising, but it’s emotionally easier. It’s less stressful. There’s no rejection. There’s no stigma. But there is a problem. If we don’t deliver the message, we won’t be fulfilling this ministry.

This temptation is real. Suppose a charity holds an event for donors. This creates a deadline. It creates urgency. The fundraiser can help! The fundraiser can fold napkins. He can hang balloons and stuff invitations. And it’s all part of fundraising!

But it’s not the hard part. It doesn’t use the rare and valuable skill of personally encouraging generosity. It’s not the work of parangelle. It’s a distraction from this work.

Dividing the work

How do we avoid this temptation? If possible, separate the tasks. Those who are skilled at parangelle should focus on that task. They should focus on delivering the authorized message. Others can focus on the other stuff. We see an example of this kind of separation in Acts 6:2-7.

“So the twelve summoned the congregation of the disciples and said, ‘It is not desirable for us to neglect the word of God in order to serve tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ … So the word of God spread.”

In the same way, it is not desirable to neglect the scriptural ministry of major gift fundraising to fold napkins for the next donor event. It doesn’t mean that napkin folding isn’t important. It still needs to be done. But it’s not a rare and valuable skill.

Whenever possible, just as in Acts 6, separate these tasks. The always-urgent, day-to-day necessities must be done. But don’t let them interfere with the scriptural ministry of major gift fundraising.

There’s nothing wrong with social events. There’s nothing wrong with being a friend-raising socialite. But these things are not the ministry of major gift fundraising. Embracing the Biblical role means moving beyond the friend-raising socialite role.

Part VI

Wrong Roles: The Class-Conflict Crusader

Contrasting roles

In fundraising, the class-conflict crusader might sound like this:

“These rich people better be giving, and a lot! It’s not fair that they lucked into such privilege. Most of them probably got there by exploiting others anyway. Giving is the least they can do. (Frankly, they shouldn’t even have that choice. We should just tax them more.) And they had better not give an opinion about how their gifts should be used! They should redistribute the wealth and keep their mouths shut!”

This is not Biblical fundraising. It starts with the wrong relationship. The fundraiser does not come alongside the rich person. Instead, he’s above the rich person. He’s morally superior to the rich person. He’s politically superior to the rich person. In this worldview, the rich person is, by definition, a villain.

This is not a ministry relationship. In fact, it prevents a ministry relationship. Imagine having a prison ministry while believing that all prisoners were bad people. Imagine having a youth ministry while believing that all teenagers were rotten.

This doesn’t work. A rigid distaste for any group blocks an effective ministry to that group. Being an effective minister to the rich cannot start by hating the rich.

This seems simple, but it can be a challenge. Many political philosophies promote conflict. Rich against poor. Labor against capital. Race against race. Nation against nation. Each of these stories has a villain. Rejecting a favorite villain-story isn’t easy. Many can’t do it. But we can’t effectively minister to villains. Ministry requires empathy. We can minister only to those we care about.

A belief that rich people are villains cannot fit with this ministry. If these are bad people, we won’t want to benefit them. We won’t want them to have a lasting “treasure.” We won’t want them to embrace “that which is life indeed.” We certainly won’t want to help them “enjoy” their wealth. We won’t want them to be both rich and “rich in good deeds,” too.

We don’t want any of these things for villains. Instead, we want them to make amends. We want them to express remorse. Ideally, we want them to disappear. In the perfect world of class conflict, they shouldn’t even exist.

Real-world results

People sometimes try to apply this worldview to fundraising. These political pontificators forget one thing. Giving is a choice. A message that gives the middle finger to your high-capacity donors probably isn’t going to work.

We can believe they are villains. But they don’t have to believe that. We can believe they should feel guilty. But they don’t have to believe that. We can believe in forced wealth redistribution. But they don’t have to.

In truth, those who believe the class-conflict story usually don’t understand philanthropy. Their goal is wealth redistribution. They look at philanthropy and say,

“This is inefficient! A Marxist with a gun could accomplish much more wealth redistribution!”

But philanthropy isn’t about class conflict. It’s not even primarily about wealth redistribution. It’s about bringing beauty, discovery, and love into the world. It’s about creating noble, inspirational “good works.”

Real-world community

This conflict goes deeper. The goal here isn’t just to fundraise. It’s not just to get the rich person to give. It’s to get them to share.

Sharing requires a mutual partnership. In our passage, the word for share is koinōnikous. This means sharing with the koinōnia. The koinōnia is the fellowship community. This ministry to the rich pulls them into the fellowship community.

This shared community of rich and poor is unusual. The natural tendency is to separate rich and poor. James objects strongly to this separation inside the church. (James 2:2-4).

The ministry of major gift fundraising also fights against this separation. It pulls the wealthy person into the shared fellowship. Commenting on our passage, Professor Ronald Ward explains,

“When the church is as it ought to be, the question of wealth does not determine fellowship, which is in Christ and not in wealth or in the absence of wealth.”98

Writing nearly a century earlier, Alfred Rowland comments,

“This evidently implies that none were shut out from fellowship because they were wealthy;”99

Bringing the rich into the shared community is anathema to the class conflict crusader. His worldview won’t allow it. The rich person is the villain. He is the enemy. He is the outsider.

The scriptural ministry reverses this. It pulls the rich person into the community. It makes him a partner. It makes him an insider. It makes him a friend. The rich person becomes “one of us.”

These messages oppose each other. One gives a message of conflict. It separates us. The other gives a message of shared community. It brings us together. In fundraising, embracing the Biblical role means rejecting the class-conflict crusader role.

Part VII

Wrong Roles: The Teeth-Gritting Martyr

Contrasting roles

In fundraising, the teeth-gritting martyr might sound like this:

“Fundraising is the worst part of my job. But we have to have the money. Someone has to keep the doors open. I just need to suck it up, hold my nose, and get it done!”

This is not Biblical fundraising. Instead, fundraising is seen as distasteful. It’s done only when absolutely necessary. It’s just an unpleasant way to get cash. The work itself has no inherent value. It’s not meaningful. It’s not important. It’s not ministry. It’s just an unpleasant chore done for money. It’s done as little as possible. It’s stopped as soon as possible.

For the Biblical fundraiser, the work is different. It’s a scripturally authorized ministry. It transforms donors’ lives. It delivers lasting value to them. It’s work with deep meaning. It’s work with inherent value.

The ministry of major gift fundraising does produce money. It does result in giving. It results in big, generous gifts. This complements the charity’s mission. But its mission is separate. It’s not a ministry to the charity. It’s not a ministry to the charity’s leaders, employees, or beneficiaries. It’s a ministry to the donors.

Bad results for fundraisers

The teeth-gritting martyr approach is bad for fundraisers. In this view, the fundraiser does unpleasant work. He does it to get money.

If he fails, an important cause suffers. Beneficiaries feel the pain. Good people are fired. The mission stalls. If he succeeds, it’s only temporary. That success becomes next year’s new budget. Expectations are reset. The fundraiser must now do more of the unpleasant work. Otherwise, he fails.

Often, things get even worse. The charity has a financial crisis. Or it kicks off a campaign. The demands for cash intensify. Now, the fundraiser must do even more of the unpleasant task. He must do it on an intense deadline. Otherwise, he fails.

This negative view makes fundraising stressful. It makes the job unattractive. It leads to quick burnout and high turnover. These results aren’t just hypothetical. The ongoing crisis in fundraiser retention is real.100

A charity might have a great mission. It might represent a worthy cause. It might desperately need money. But this isn’t enough. This justifies fundraising only as: “We need money, so go get some.” This explains why money is important. But it says nothing about the work itself. Just needing money doesn’t make the work itself meaningful.

Good results for fundraisers

In Biblical fundraising, the work itself is a ministry. The fundraiser ministers to the donor. The fundraiser helps the donor. The fundraising process provides real benefits to the donor. It benefits the donor’s life today. It benefits the donor’s life in the future.

This role can change everything for the fundraiser. Suppose the charity has a financial crisis. It desperately needs money. It needs it right away. For the teeth-gritting martyr, this means massive stress. It leads to predictable burnout.

Things are different for the Biblical fundraiser. The crisis need not be stressful. It’s not stressful because it’s not a crisis for the fundraiser’s ministry. Instead, it can be a fantastic opportunity. A crisis can be a reason to encourage sharing. It can provide opportunities for a heroic donor to save the day. It can provide motivation for generosity and good works.

The charity may be in trouble. The charity’s ministry may be facing catastrophe. But the fundraiser’s ministry is separate. It supports the charity, but it’s different. It’s complementary, but it’s not the same.

This difference is key. The fundraiser need not internalize the organization’s stress. The fundraiser focuses on the fundraiser’s ministry. That ministry is to the donors. The work benefits the donors personally and spiritually. It is meaningful and valuable.

The work does produce money. It produces a lot of money. But the money is not the point. The point is ministering to the donors.

This separate but complementary ministry need not be stressful. It need not lead to burnout. This scriptural ministry is good for fundraisers. It’s also good for donors.

Contrasting results for donors

The teeth-gritting martyr views fundraising as unpleasant. It’s unpleasant for fundraisers. It’s also unpleasant for donors. It’s seen as a burden on donors.

In this view, what’s the nicest thing a charity could do for a donor? Stop fundraising. The perfect world is to get enough money to never fundraise again. Here, donor abandonment isn’t just a risk. It’s actually a goal.

This attitude towards fundraising is bad for donors. It creates a self-fulfilling prophecy. If the charity sees fundraising as burdensome for donors, it probably will be. If fundraising is just a way to take from donors, that’s what it will do.

The teeth-gritting martyr views fundraising as unpleasant. This expectation then becomes reality. This approach expects, projects, and then delivers an unpleasant donor experience.

But when the goal changes, so do the outcomes. If the goal is to provide value to the donor, that’s what will likely happen. If the role is to help the donor, that’s what will result. When the goal is to minister to the donor, things change. Giving can become wonderful, inspirational, and enjoyable. The donor experience can become truly worth the gift.

The ministry of major gift fundraising makes this happen. It can come alongside donors and advise them how to accomplish real, intrinsic good. It can show them how to bring beautiful, noble, inspirational, good works into the world. It can help them connect more deeply with a fellowship community [koinōnia] through their giving [koinōnikous]. It can give donors “the treasure of a good foundation for the future.” It can help them “take hold of that which is truly life.” It can create an amazing donor experience.

This process is good for donors. It’s good for fundraisers. And, ultimately, it’s also good for charities.

Contrasting results for charities

The teeth-gritting martyr sees fundraising as unpleasant. It’s just a way to take from donors. It can be justified only by desperate need. This leads to bad behavior and bad outcomes.

It results in charity starvation cycles. Suppose the charity receives a big grant. The teeth-gritting martyr celebrates:

“Wonderful! Now, we can cut fundraising! We can remove the burden of giving from donors!”

This isn’t just hypothetical. It’s how many charities are actually managed. National data from over 8,000 charities proves it.101 A common response to receiving a large grant was to cut fundraising. The resulting drop in contributions often exceeded the size of the grant. These big grants resulted in less money, not more.

The teeth-gritting martyr celebrates a new grant by cutting fundraising. This sows the seeds of future crises. Fundraising eventually returns. It returns when there are no other options. Fundraising returns only when the starvation cycle hits bottom.

All this changes when the fundraiser’s role changes. The fundraiser delivers a meaningful ministry. He delivers a scripturally authorized message. He offers a donor experience that is worth the gift. He offers real value to the donor.

Suppose the charity receives a big grant. Is this a reason to kill this important ministry? No. Is it an excuse to stop delivering the authorized message about generosity? Of course not. Instead, it can have the opposite effect.

The outside grant becomes a fantastic opportunity to encourage generosity. The operating budget is covered. Imagine what exciting new “good works” the donor can now create! The donor is free to fund whatever impact is most meaningful to him. Fundraising becomes even more fun.

The abundance mindset of the scriptural ministry takes a big win and multiplies it. The scarcity mindset of the teeth-gritting martyr takes a big win and erases it.

The scriptural ministry conflicts with the teeth-gritting martyr. These worldviews are different. In many ways, they’re the opposite. In fundraising, embracing the Biblical role means rejecting the teeth-gritting martyr role.

Conclusion: The Right Role

These six fundraising roles don’t match our passage. They don’t match parangelle. Of course, the bad characters could continue. We could look at even more bad behaviors. But we don’t need to. We don’t need to remember what not to do. Instead, we can just focus on the right role. This makes the errors obvious.

The right role is the scriptural role. We come alongside [para] the rich person. We do this to deliver an authorized message [angelle] about generously sharing wealth. We deliver a message of wisdom from God. We fill the classic role of the wise, guiding sage. We’re the authorized messenger.

We’re not just “money-getters.” We’re fulfilling a scriptural ministry. It’s the ministry of major gift fundraising. That’s the right role. That’s the scriptural role.