INTRODUCTION

This one is different!

The Biblical Fundraiser in Modern Practice · Helping Christians Enjoy Their Wealth

This is a message to the fundraiser about encouraging sharing (giving “across”).
It differs from messages to the donor about almsgiving (giving “down”).

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.”¹

This book is for you

The Biblical Fundraiser is a deep dive into the ancient words and modern practice of major gift fundraising. It’s for anyone interested in the work of fundraising. It’s for anyone interested in the theology of fundraising. It’s for anyone interested in the ancient history of fundraising.

Often, the original context will be one of church and ministry. But the principles are universal. That means they apply to your situation. If you’re fundraising for a church, they apply. If you’re fundraising for other ministries, they apply. If you’re fundraising for organizations that “do good” in other ways, they apply. Whatever kind of “good works” you’re promoting, Biblical fundraising applies. The ancient words are true. They show the way to effective major gifts fundraising practice.

I challenge you!

Are you ready for a challenge? More than that, are you ready for an inspired challenge? It’s a challenge from scripture. It’s a challenge to minister to others. But this one – it’s a little different. And it’s hard. It’s a challenge that is, well, challenging!

First, the bad news. You’ll be working with people who are different from you. They’ll likely be different from any of your current friends or family. Their lifestyles will be different. Their worries and concerns will be different. You’ll have to learn new things to connect and to help. Some of these things will take time to learn. It will be hard work.

There’s more bad news. Yes, this ministry is commanded by scripture. But you won’t get the social prestige that comes with being a traditional minister. Your work will be stigmatized. Some won’t agree with your decision to reach out to this people group. In fact, many will be offended that you’re intentionally choosing to work with them.

But it’s not all bad news. You’ll have guidance. Scripture defines the details of this ministry. It’s a ministry to a specific group. It’s a ministry with a specific relationship. It’s a ministry with a specific message. And the impact? The impact is unrivaled.

Of course, your work will change the lives of the people you’re ministering to. That’s no surprise. We see that in all ministries. But this work is different. It’s different because it multiplies every other good work at your entire organization. It produces beautiful, noble results.

It’s a work of contrasts. It’s transformational. Yet, it’s stigmatized. It’s enormously impactful. Yet, it’s offensive to many. It’s commanded by scripture. Yet, it’s often rejected by those in the modern church.

What is this work? It’s the ministry of 1 Timothy 6:17-19. It’s the ministry to the rich. It’s the ministry of major gift fundraising.

Let me urge you to do it. Embrace this work. Accept this challenge! But first, let me offer you a little help.

This one’s different

What you are about to read is an actionable, boots-on-the-ground, practical manual. It’s a step-by-step handbook for achieving transformational success in fundraising. But. But it’s also a word-by-word walk through 1 Timothy 6:17-19.²

That may seem odd. How can a Greek word study be practical? That’s not how that’s supposed to work. And why spend so much time on what is, in Greek, only one sentence?³ That’s doesn’t feel practical, either.

Let me explain. There are many passages in the Bible about giving. This one is different.⁴ The other passages are written to the giver. This one is not. It’s written to the one who will encourage others to give. It’s written to the fundraiser.

Other passages have instructions about giving. This one has instructions about fundraising. Many passages in the Bible tell the donor what to do. This one tells the fundraiser what to do. That makes this passage unique. If you’re a fundraiser, this passage is your inspired playbook. It’s your recipe for transformational success.

A detailed playbook

Giving is important to the church and its various ministries. So is fundraising. It should be no surprise then that scripture has instructions not only for giving but also for fundraising. Those fundraising instructions are found here.⁵

These instructions often make more sense once we understand the actual Greek words. So, we’ll look at each one. (The parallel companion book gives a more in-depth technical exegesis.⁶) But this is more than just a review of Greek words. It also reveals a truth. It shows the process for achieving transformational fundraising success. It’s not just esoteric theology. It’s a set of systematic instructions for the fundraiser.

These instructions work. They match the experience and advice from the most successful fundraisers. They match results from massive data analysis. They match the latest scientific evidence on effective fundraising.⁷ The Bible, it turns out, is telling you the truth!

An open mind

This passage supplies detailed, practical instructions. It will produce transformational results in fundraising. But. But you have to follow the instructions.

Why would that be a problem? Because following these instructions can feel uncomfortable. It may not match modern church culture. It may not match current attitudes or opinions.

This disconnect is often a problem for fundraising. Fundraising has a stigma.⁸ Most people don’t understand it. The topic can feel uncomfortable. (Isn’t the mandatory “stewardship” sermon always the least popular?)

At best, fundraising is tolerated. It’s an unfortunate necessity. The attitude can become,

“I hate to do this, but we’ve got to fund these important works somehow.”

This attitude is common. But it’s not scriptural.

These Biblical instructions don’t match common attitudes. They aren’t comfortable. They aren’t easy. But they are true. And they work.

This one’s different (again)

Before we get started, one last thing is important. This passage is narrow and specific. It outlines the scriptural ministry of major gift fundraising. It does not address all types of fundraising. It does not address all types of giving. This can cause confusion.

There are different types of giving. Each type has different instructions. This was certainly true in the Old Testament. It had many different sacrifices, tithes, and offerings. The rules for each gift were different. Mixing up the rules was not allowed.

The same is true in the New Testament. There are different rules for giving “down” and sharing “across.” Giving “down” might be called “almsgiving” or “giving to the poor.” In Greek, this word is eleēmosynē. It refers to mercy, pity, or alms.

This is different from sharing “across.” That word is koinōnikos or koinōnias. That is sharing within a koinōnia, a mutual fellowship community. Our passage references sharing: koinōnikos. It does not reference almsgiving: eleēmosynē.⁹ It is about giving “across” not giving “down.”¹⁰

The words are different. So are the rules. For example, giving “down” is best done in secret. In Matthew 6:2-4, Jesus explains,

“So, when you give to the poor [eleēmosynē], do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, so that they will be praised by people. Truly I say to you, they have their reward in full. But when you give to the poor [eleēmosynē], do not let your left hand know what your right hand is doing, so that your charitable giving [eleēmosynē] will be in secret; and your Father who sees what is done in secret will reward you.”

Compare this with Paul’s giving “appeal letter” in 2 Corinthians 8 & 9. The word eleēmosynē never appears there. Paul is writing about giving. But he’s writing about a different type of giving. He isn’t writing about giving “down” or almsgiving. He is writing about giving “across” or sharing. In 2 Corinthians 8:14, he explains,

“at this present time your abundance will serve as assistance for their need, so that their abundance also may serve as assistance for your need, so that there may be equality”

Does Paul say to give in secret? No. He says and does the opposite. In 2 Corinthians 8:24, he writes,

“Therefore, openly before the churches, show them the proof of your love and of our reason for boasting about you.”

The donation is the proof of love. It is given openly before the churches. It results in honor to the donors and glory to God. In 2 Corinthians 9:13, Paul writes,

“Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution [koinōnias] to them and to all.”¹¹

Paul provides massive publicity for the gift. He does this even before the donation pledge is fulfilled. He writes,

“I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. But I have sent the brothers, in order that our boasting about you may not prove empty in this case, so that, as I was saying, you will be prepared; otherwise, if any Macedonians come with me and find you unprepared, we—not to mention you—would be put to shame by this confidence.” (2 Corinthians 9:2b-4).

Paul didn’t just let the “left hand” know about the gift. He publicized their generosity to the entire world! He used it as a compelling “donor story” to inspire other donors.

So, is Paul contradicting Jesus? No. They are just talking about two different things.¹² In Greek, this is obvious. The words are different. Jesus speaks of eleēmosynē. Paul writes about koinōnias. These two words don’t look anything alike. The problem is that in English we often use one word for both. It’s all just “charitable giving.”

And that’s wrong. The gifts are different. The rules are different. Giving down, if done openly, can be harmful to the receiver.¹³ It’s best done in secret. Sharing across is different.¹⁴ When done openly, it can strengthen the group.¹⁵ Open giving inspires reciprocal generosity. It can inspire receivers and other group members.

If we don’t understand these differences, it causes problems. Likely, we’ll resist the instructions in this passage. They won’t “feel” right. They won’t match what we’ve learned about “charitable giving.”

Actually, they won’t match what we’ve learned about eleēmosynē. They won’t match because that type of gift isn’t found here. Our passage is not talking about almsgiving. It’s not talking about mercy, pity, or alms. It’s not talking about giving “down” at all. It’s talking about something different.

These instructions aren’t for “charitable giving” in general. They are specific. They are instructions to encourage specific types of gifts among a specific group.

These rules aren’t supposed to match those for every gift or every group. They describe the specific and narrow ministry of major gift fundraising. And they work.

An open mind (again)

The detailed instructions in this passage work. Following them leads to transformational fundraising success. But to get the results, you must follow the instructions.

Doing this can be hard. It can require adjusting some old attitudes and opinions. It can mean doing things that other people don’t understand. Let’s face it: effective ministry is hard work. This is no exception.

As we prepare to begin this journey, let me share some practical advice. It’s advice from James. He writes,

“But don’t just listen to God’s word. You must do what it says. Otherwise, you are only fooling yourselves.” (James 1:22 NLT).

Do what it says. Do it, and you’ll find that it works. The words are true. If you treat them like a recipe, you’ll find that the recipe works. If you become a “doer” and not just a “hearer,” the results will be awesome!

Notes and references

This translation modifies the NASB by removing the phrase “. Instruct them”. The excised phrase is italicized in the NASB, indicating that it does not appear in the original text. The omitted period is replaced by a colon, reflecting that this is not two sentences but one continuous sentence where the phrase “for enjoyment” is elucidated by the subsequent list of infinitive phrases. (See a full discussion of this in The Biblical Fundraiser in Ancient Words: The Historical Ministry of Major Gifts Fundraising.) The phrase “for enjoyment” replaces “to enjoy” in order to highlight that this is a purpose clause and not an infinitive like the subsequent “to” phrases. The term “high-minded” replaces “conceited” as it is closer to the sense of the original term hypsēlophronein where hypsēlo references “high” and phronein references “mind.” (Note: All Greek text is ALA-LC Romanized and italicized throughout this book including modifying quotations.)
↩
This use of the passage as a practical manual fits with the intended purpose of the letter and the Pastoral Epistles more generally. See, e.g., “The content of this trio of letters certainly indicates their nature as manuals or instructions for church leaders.” [Sheldon, M. E. (2012). The Apostle Paul’s theology of good works: With special emphasis on 1 Timothy 6:17-19 (Doctoral dissertation). Southeastern Baptist Theological Seminary. p. 142.]
↩
Professor Ken Cukrowski explains, “Although most translations break I Timothy 6:17-19 into several sentences in English, the passage is actually one long sentence beginning with a command (‘instruct’), followed by seven infinitives (two modified with negatives), continuing with a participial phrase (‘storing up’), and concluding with a result (or purpose) clause (namely, ‘that they may take hold of the life that is truly life’).” [Cukrowski, K. (2005). Women and wealth in 1 Timothy. Leaven, 13(1), Article 8.]
↩
There are several technical arguments for treating this three-verse sentence separately. Many commentators have noted its strong distinction and contrast with what precedes and follows it, calling it, e.g., “out of place” and “misplaced” [Bush, P. G. (1990). A note on the structure of 1 Timothy. New Testament Studies, 36(1), 152-156, 155], “jarring” [Bassler, J. M. (2011). Abingdon New Testament commentaries: 1 & 2 Timothy and Titus. Abingdon Press. p. 118], “out of place,” “misplaced,” and “a postscript” [Henry, M. (1935). Matthew Henry’s commentary on the whole Bible (Vol. 6). Fleming H. Revell Publishers. p. 831] or even a “brutal” digression [Käseman, E. (1972). Essias exégétiques. Delachaux et Niestlé. p. 112]. One commentator attributes this to Paul’s age, writing, “It is no forger’s hand here; but the natural abruptness of old age, and of a St. Paul”. [Humphreys, A. E. (Ed.), (1897). The epistles to Timothy and Titus (Vol. 45). The University Press. p. 149.]
A more critical approach argues that this three-verse sentence was a separate, pre-existing instruction that was added to the letter. James Miller explains, “On the basis of the unusual vocabulary (six NT hapax legomena), and the awkward setting in the context, it is likely that the piece came ‘ready-made’ to an editor of the Pastorals who incorporated it here into the letter.” [Miller, J. D. (1997). The Pastoral Letters as composite documents (Vol. 93). Cambridge University Press. p. 94.] Note that Miller references hypsēlophronein, adēlotēti, agathoergein, eumetadotous, koinōnikous, and apothēsaurizontas as Greek words that appear nowhere else in the New Testament. However, agathourgōn does appear in Acts 14:17.
This suggestion of a pre-formed piece matches with other parts of the letter. “Much of the content in 1 Timothy consists of preformed material such as the doxologies (1:17; 6:15-16), the vice list (1:9-10), and confessions/hymns (2:5-6; 3:16).” [Sheldon, M. E. (2012). The Apostle Paul’s theology of good works: With special emphasis on 1 Timothy 6:17-19 (Doctoral dissertation). Southeastern Baptist Theological Seminary. p. 143.]
For others contending that this passage was a later addition, see, e.g., Easton, B. S. (1948). The Pastoral Epistles: Introduction, translation, commentary and word studies. SCM Press. p. 170; Spicq, C. (1969). Saint Paul: Les epîtres pastorales (4th ed.). Gabalda. p. 575.
See also, “A literary allusion: How Menander’s Dyskolos adds meaning,” Chapter 13-III in The Biblical Fundraiser in Ancient Words: The Historical Ministry of Major Gifts Fundraising, which reviews evidence suggesting that this passage may have been a Christianized retelling of an argument for generosity appearing in the play Dyskolos (at 797-817) from Menander, a popular 4^th-Century B.C. playwright. [See, e.g., Collins, R. F. (2002). 1 & 2 Timothy and Titus: A commentary. Westminster John Knox Press. p. 171-172; Witherington, B., III. (2006). Letters and homilies for Hellenized Christians (Vol I). IVP Academic. p. 297-298.] Paul quotes Menander in 1 Corinthians 15:33, demonstrating his connection to this source.
Overall, both the potential distinct origins and the unusual placement of this passage warrant its treatment as a separate entity.
↩
As J. M. Bassler explains, “Throughout this letter the author has addressed various aspects of church management: instructions for worship (chap. 2); qualifications for leadership roles (chap. 3); admonitions to, and about, certain groups within the church (5:1—6:2), including the opposing teachers (chaps. 4, 6).” [Bassler, J. M. (2011). Abingdon New Testament commentaries: 1 & 2 Timothy and Titus. Abingdon Press. p. 118.] It is thus natural that such a letter on all aspects of “church management” would include at least some instructions for fundraising.
↩
The Biblical Fundraiser in Ancient Words: The Historical Ministry of Major Gifts Fundraising.
↩
Exploring both the rational scientific evidence and the inspired textual evidence follows with John Locke’s statement describing 1 Timothy 6:17 as “the Voice of Reason confirmed by Inspiration” [Locke, J. (1689). Two treatises of government, II, 31.]
↩
Meisenbach, R. J., Rick, J. M., & Brandhorst, J. K. (2019). Managing occupational identity threats and job turnover: How former and current fundraisers manage moments of stigmatized identities. Nonprofit Management and Leadership, 29(3), 383-399.
↩
Jackson Reinhardt goes even further, arguing of 1 Timothy, “There is no discussion concerning the poor, in and out of the assembly, in the entire epistle …” [Reinhardt, J. (2021). “God, who giveth us richly”: Wealth, authorship, and audience in 1 Timothy 6. Journal of the Oxford Graduate Theological Society, 2(1), 101-114. p. 106.]
↩
Steven Friesen describes this as “Paul’s gospel called for a network of horizontal sharing among Mediterranean assemblies” [Friesen, S. J. (2008). Injustice of God’s will? Early Christian explanations of poverty. In S. R. Holman (Ed.), Wealth and poverty in early church and society (pp. 17-36). Baker Academic. p. 28.] John Barclay notes that in 1 Timothy “the author conceives of the church as a network of Christian households connected by mutual economic support.” [Barclay, J. M. (2020). Household networks and early Christian economics: A fresh study of 1 Timothy 5.3-16. New Testament Studies, 66(2), 268-287. p. 268.]
↩
The New American Standard Bible includes a note for “contribution” with the alternative phrasing of “Or sharing with them.” The word for “contribution” here is koinōnias, similar to the word in 1 Timothy 6:18 for “ready to share,” koinōnikous.
↩
This same contrast is found in the Gospels as well. In our passage, Paul directs Timothy to instruct the rich “to be rich in good works [ergois kalois].” It is important to note that this version of good is from kalos. Kalos means “attractively good; good that inspires (motivates) others to embrace what is lovely (beautiful, praiseworthy); i.e., well done so as to be winsome (appealing).” [Hill, G., & Archer, G. (2021). HELPS Lexicon [Software]. HELPS Ministries Inc. www.thediscoverybible.com]. It is “an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.” [Souter, A. (1917). A pocket lexicon to the Greek New Testament. Oxford University Press. p. 123.]
Jesus says in Matthew 5:16, “Your light must shine before people in such a way that they may see your good works [kala erga], and glorify your Father who is in heaven.” This is followed by a contrast in Matthew 16:1-3, “Take care not to practice your righteousness in the sight of people, to be noticed by them; otherwise you have no reward with your Father who is in heaven. So when you give to the poor [eleēmosynēn], do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, so that they will be praised by people. Truly I say to you, they have their reward in full. But when you give to the poor [eleēmosynēn], do not let your left hand know what your right hand is doing.”
A direct contrast is made between gifts as good works, kala erga, and gifts to the poor in the major gift of wealth (worth a year’s wages) in Mark 14:3-9, “She broke the vial and poured the perfume over His head. But there were some indignantly remarking to one another, ‘Why has this perfume been wasted? For this perfume could have been sold for over three hundred denarii, and the money given to the poor.’ And they were scolding her. But Jesus said, ‘Leave her alone! Why are you bothering her? She has done a good deed [kalon ergon] for Me. For you always have the poor with you, and whenever you want, you can do good [eu topoiēsai] to them; but you do not always have Me.’” Jesus’s response to this kalon ergon gift was not secrecy. Instead, it was massive publicity for the donor. Mark 14:9, “Truly I say to you, wherever the gospel is preached in the entire world, what this woman has done will also be told in memory of her.”
↩
In The Grapes of Wrath, John Steinbeck powerfully illustrates the difference between the sharing (giving “across”) system of a migrant camp and almsgiving (giving “down”). Camp community members took food from the camp supplies whenever they needed it and could give back to the camp whenever they got work. The character of Annie Littlefield explains the difference between the sharing system of the migrant camp (giving “across”), and the dangers of “charity” (giving “down”):
“If a body’s ever took charity, it makes a burn that don’t come out. This ain’t charity, but if you ever took it, you don’t forget it. I bet Jessie ain’t ever done it.”
“No, I ain’t,” said Jessie.
“Well, I did,” Annie said. “Las’ winter; an’ we was a-starvin’ … they made us crawl for our dinner. They took our dignity. They – I hate ‘em. An’ -maybe Mis’ Joyce took charity. Maybe she didn’t know this ain’t charity. Mis’ Joad, we don’t allow nobody in this camp to build theirself up that-a-way. We don’t allow nobody to give nothing to another person. They can give it to the camp, an’ the camp can pass it out. We won’t have no charity!”
[Steinbeck, J. (1939/2014). The grapes of wrath (75^th anniversary ed.). Viking. p. 332]
More formally, Dr. John Garr writes, “Christian giving solely out of pity or out of paternalism has often depreciated the human dignity of those who have been the object of their charity.” [Garr, J. D. (2014). Generosity: The righteous path to divine blessing. Golden Key Press. p. 97.]
↩
In commenting on 1 Timothy 6:17, Frances Young notes, “Even the mutual reciprocity of giving and receiving has an important moral and spiritual dimension: for dignity and respect are accorded to those from whom we receive, not to those we patronise.” [Young, F. (1994). The theology of the Pastoral Letters. Cambridge University Press. p. 159.]
↩
In his article “The Gift in Ancient Israel,” Professor Gary Stansell proposes a cross-cultural model of the gift to “minimize the ethnocentrism and anachronism of the modern reader who naturally approaches gift exchange as something in the ancient world with the Western Industrial view of the gift.” He includes the characteristic that “Gifts establish a bond between persons or groups or strengthen an already existing social relationship. Thus, the purpose is not simply the circulation of wealth.” (Author’s emphasis). [Stansell, G. (1999). The gift in ancient Israel. Semeia, 87, 65-90. pp. 68-69.]
↩