A CRITICAL ANALYSIS OF THE CONCEPT OF TENTMAKING AMONG THE UNITED SANGTAM BAPTIST LITHROTI ASHIMUKHUNG

A CRITICAL ANALYSIS OF THE CONCEPT OF TENTMAKING AMONG THE
UNITED SANGTAM BAPTIST LITHROTI ASHIMUKHUNG
by
Alem P. Sangtam
B.Th. India Full Gospel Missionary Institute, 1998
M.Div. Hindustan Bible Institute & College, 2002
A THESIS
Submitted to the Faculty
in partial fulfillment of the requirements
for the degree of
MASTER OF THEOLOGY
Concentration in Missiology
at Torch Trinity Graduate School of Theology
Seoul, Korea
June 7, 2007

To my loving parents and the Ministers of United
Sangtam Baptist Lithroti Ashimukhung
who have been sincerely and
faithfully serving the Lord

APPROVAL SHEET
Alem P. Sangtam has successfully defended his thesis,
entitled “A Critical Analysis of the Concept of Tentmaking
among the United Sangtam Baptist Lithroti Ashimukhung,” and
has fulfilled all responsibilities related to the corrections
as required by the thesis evaluation committee. The thesis is
hereby submitted to the faculty of Torch Trinity Graduate
School of Theology as prescribed in the School Catalog.
____________________________
Dr. Eiko Takamizawa, PhD (Adviser)
____________________________
Dr. Tereso C. Casĩo PhD,ThD (Reader)
Accepted in partial fulfillment of the requirements for
the degree of Master of Theology with a major in Missiology.
_____________________________
Dr. Jung-Sook Lee PhD (Academic Dean)
Date: _________________

ACKNOWLEDGMENT
I praise the Lord for giving me the opportunity to study
at Torch Trinity Graduate School of Theology. I also thank God
for sustaining me throughout my studies, especially the
completion of this thesis. My sincere gratitude goes to all
the supporters of the school, who silently and sacrificially
stand behind TTGST and train church leaders and scholars from
different parts of the world.
My deep gratitude goes to my thesis adviser Dr. Eiko
Takamizawa, for her encouragement, insightful direction and
supervision throughout this research. I am also thankful to my
reader, Dr. Tereso C. Casĩo who encouraged me and inspired me
to pursue this thesis and for his insightful input. The same
gratitude goes to the oral defense committee for scrutinizing
the work and their invaluable comments. I am also thankful to
Dr. Hanna Paik and Dr. Dong Soo Kim for helping me in
evaluation of data analysis. My appreciation goes to Ms. Lisa
Pak and Rolex Macatdon Cailing for proofreading the material.
Special thanks to Onnuri Indian Service members for their
moral and prayer support.

I am also grateful to Rev. C. Lima, NBCC Finance
Secretary, Rev. Tsangkhuchu Executive Secretary USBLA, USBLA
Staff, OTC Staff, and OTC Students, for their prayer supports
and encouragements. I appreciate my relatives and friends from
far and near for their prayer support. I am also thankful to
Mr. Lanu Rudy, OTC former Principal, Mr. Medem Sangyu, USBLA
Mission Secretary and Ms. Lemtila for helping me to collect
the primary sources for the research.
I would like to thank all my Torch Trinity dorm friends
for their prayer, encouragement and help. Finally I am deeply
grateful to my parents, brothers, sister and sister in-laws
for their perseverance and consistent support throughout this
endeavor.

ABSTRACT
This thesis attempts to conduct a critical analysis on
the Sangtam‟s perception of tentmaking. First, a brief
historical account of the Sangtam tribe from the pre-
Christianity, and socio-economic situation of the church; and
secondly, the Sangtam‟s perception about tentmaking.
Chapter 3 explores Paul‟s practice of tentmaking in his
ministry. This section examines briefly the background to
Paul‟s practice of tentmaking which includes his concept of
finance, welfare of ministers, work, and ministry. The
investigation shows that although Paul voluntarily employed
tentmaking practice, the social, church, and his personal
situations compelled him to do so.
The fourth chapter conducts an integrative analysis of
the findings in the light of Paul‟s application of tentmaking
in his mission practice. It is shown that the contexts of Paul
and the Sangtam are different yet when Paul‟s principles are

11
taken carefully it might find its own relevance to the Sangtam
context. This study concludes that the perceived reservation
about tentmaking in the Sangtam context is most probably
caused by the mentality that any minister who works outside of
his/her church commitments is taken negatively. This reflects
an insufficient knowledge about it and the lack of practice of
it. Thus, this paper suggests that USBLA should devise a
policy on tentmaking, carefully thrash it out and consequently
implement it to help facilitate or cater to the socio-economic
situation of the Sangtam ministers.

12
TABLE OF CONTENTS
Acknowledgement . . . . . . . . . . . . . . . . . . . . . vii
Abstract . . . . . . . . . . . . . . . . . . . . . . . . . ix
Chapter
1. INTRODUCTION . . . . . . . . . . . . . . . . . . . . 1
The Research Problem and Its Setting . . . . . . . . . 2
Delimitations of the Study . . . . . . . . . . . . . 3
Definition of Terms . . . . . . . . . . . . . . . . . 4
Basic Assumptions. . . . . . . . . . . . . . . . . . . 5
Research Methodology . . . . . . . . . . . . . . . . . 5
2. A BRIEF HISTORICAL BACKGROUND OF THE SANGTAM
TRIBE AND THE PERCEPTION OF THE TENTMAKING . . . . . 7
A Brief Historical Background of the Sangtam Tribe. . 7
Headhunting. . . . . . . . . . . . . . . . . . . . 8
Religion and Belief . . . . . . . . . . . . . . . 10
Church Situation . . . . . . . . . . . . . . . . 10
Present Economic Situation of the Church . . . . 11
Economic Situation of the Cultivator . . . . . . 13
Sangtam Perception of Tentmaking . . . . . . . . . . 14
Ministers Working Outside of the Church . . . . 15
Ministers Teaching at Bible College

13
and Elementary Schools . . . . . . . . . . . . . 19
Source of Ministers‟ Salaries . . . . . . . . . . 20
Practice of Tentmaking . . . . . . . . . . . . . 22
Summary . . . . . . . . . . . . . . . . . . . . . . 23
3. PAUL‟S PRINCIPLES OF TENTMAKING . . . . . . . . . . . 25
Background to Paul‟s Principles of Tentmaking . . . . 25
Paul‟s Concept of Finance . . . . . . . . . . . . 25
Paul‟s Concept of Welfare for the Ministers . . . 34
Paul‟s Concept of Work . . . . . . . . . . . . . 40
Paul‟s Concept of God‟s Ministry . . . . . . . . 45
Reasons for Paul‟s Practice of Tentmaking . . . . . . 48
Social Situation . . . . . . . . . . . . . . . . 49
Church situation . . . . . . . . . . . . . . . 54
Personal Situation . . . . . . . . . . . . . . 57
Summary . . . . . . . . . . . . . . . . . . . . . . 65
4. INTEGRATIVE ANALYSIS OF THE FINDINGS . . . . . . . . . 67
Minister‟s Work . . . . . . . . . . . . . . . . . . 67
Ministers‟ Situation . . . . . . . . . . . . . . . . 70
Minister‟ Income . . . . . . . . . . . . . . . . . . 72
Ministers‟ Payment . . . . . . . . . . . . . . . . . 75
Tentmaking Concept . . . . . . . . . . . . . . . . 77

14
Summary . . . . . . . . . . . . . . . . . . . . . . . 79
5. CONCLUSION . . . . . . . . . . . . . . . . . . . . . 81
Summary of the Findings of the Study . . . . . . . . 81
Implication of the Findings . . . . . . . . . . . . . 83
Appendix
A. Demographic Data . . . . . . . . . . . . . . . . 86
B. Descriptive Statistic about Tentmaking . . . . . . 89
C. Letter of Request to the Church . . . . . . . . . . 93
D. Questionnaires . . . . . . . . . . . . . . . . . . 94
WORK CITED . . . . . . . . . . . . . . . . . . . . . . . 98

15
CHAPTER 1
INTRODUCTION
The Sangtam tribe is one of the sixteen tribal units in
Nagaland, India. Christianity reached the Sangtam tribe in 19th
century, and has grown to become the dominant religion in the
tribe. Today most the population identify themselves as
Christians and formed United Sangtam Baptist Lithroti
Ashimukhung (USBLA).1
There are 73 churches over 70% of which
have less than 350 members.2
Although the attendants are many,
most churches do not have sufficient income to provide the
ministers with adequate salary due to the low economic of
Sagntam people. About 80% of the Sangtam people live in rural
areas where their main occupation is “jhum” cultivation, which
indicates low-income livelihood. This affects the church
economy consequently, and the salaries of the ministers are
limited or sometimes none.
1
See detail in the section of brief history of Sangtam
Tribe in Chapter two.
2
See detail information table 1 in Chapter 2.

16
In spite of the limited payment from the church to the
ministers, the church members expect ministers to concentrate
on their ministry and remain very reluctant to accept the
ministers‟ having the second job. The kinds of the job seem
not to matter to the members. The meaningful job such as
teaching in Bible College or regular school education are not
accepted nor micro business such as running a shop just for an
extra income is not appreciated either.
Contrary to the reluctance among Sangtam church members
the tentmaking mission, which means ministers with
professional jobs, became one of the most effective strategies
in both domestic and oversea missions today. If tentmaking is
allowed for the ministers in the Sangtam churches, it may not
only release the ministers from suffering, but also allow the
ministers to be effective in their calling.
This paper explores how the tentmaking is applicable to
solve the problem of low income of the ministers in the
Sangtam churches
The Research Problem and Its Setting
The research problem and its setting include the
statement of the problem, sub-problems, limits of the problem,
definition of terms and basic assumptions.

17
The Statement of the Problem
What are Paul‟s principles of tentmaking that are
applicable to the United Sangtam Baptist Lithroti Ashimukhung,
Nagaland India?
Sub-problems
The first sub-problem is: what are the views of
tentmaking among the ministers in USBLA?
The second sub-problem is: what are Paul‟s principles of
tentmaking in his mission practice?
The third sub-problem is: how can Sangtam understandings
of tentmaking ministry be analyzed in the light of Paul‟s
practice?
Delimitations of the Study
The field data were collected from both ministers and the
congregations of USBLA who attended the annual assembly held
in December 2006. The data were handled as their views on each
topic not as the general facts or the opinion of the Sangtam
Church.
The research also deals only with tentmaking principles
by Paul, for he is the most significant figure in the Bible
who employed the strategy.

18
Definition of Terms
The term “tentmaking” is usually defined as a cross-
cultural perspective; in this paper, however, the term
“tentmaking” is equated to a bivocational ministry, in which a
minister integrates work and witnessing Christ in his/her own
culture, and with his/her own people.3
Specifically, the term
may also refer to the activity of a minister who is not fully
financially dependent upon the mission organization and
church. Rather, he/she uses his/her own skill and talent in
order to support his/her living.
“Sangtam ministers” refers to those who are serving as
pastors (both male and female), youth directors, missionaries,
and church planters in USBLA. Most of them graduated from the
3
James Y. Greene states that, Bivocational ministry
refers to ministry performed by an individual who is partially
supported in a ministerial role by a church. Usually the
person described as Bi-vocational has at least two paying jobs
concurrently. One of those is church related. The non church
responsibility often provides the individual‟s major income.
For example: A person who works at a paid secular job from the
home, or is a full-time student and receives partial salary
from church-related work is seen here as Bi-vocational. “Bi-
vocational Ministry in the 21st
Century,” available from
http://www.bivocational.org/BIVO/data/bv-what-is-print.htm;
internet; accessed on October 22, 2006; Jonathan Lewis, ed.,
Working You Way to the Nations: A Guide to Effective
Tentmaking, second edition (Illinois: Intervarsity Press,
1996), 12.

19
Bible college, although there are few who did not. This title
also includes both ordained and non-ordained ministers.
“United Sangtam Baptist Lithroti Ashimukhung” (USBLA)
refers to the name of the Sangtam Baptist Churches Council, an
association of 73 churches in Nagaland, India.
Basic Assumptions
This research has three basic assumptions.
The first is that a critical analysis of tentmaking among
the USBLA can be verified.
The second is that Paul‟s principles of tentmaking can be
identified.
The third is that the Sangtam‟s understanding of
tentmaking can be analyzed in light of Paul‟s principles of
tentmaking is verifiable.
Research Methodology
The method of research employed was primarily in literary
in chapter 3 which analyzes Paul‟s principles of tentmaking
ministry as a criterion for evaluating the current different
opinion about tentmaking among the USBLA. The study focuses on
the different passages of the Pauline Epistles that are
related to tentmaking. The literary research includes relevant

20
books, articles and all available sources with regards to the
subject.
The researcher also utilized partially the field data for
the third chapter in which the Sangtam views on tentmaking was
analyzed.4
Chapter 4 integrates the findings from both
Chapters 2 and 3 and analyses the relevance of Paul‟s concept
of tentmaking among the USBLA ministers.
4
In the field research the researcher had the opportunity
to contact people through personal interviews and
questionnaires. 130 questionnaires were distributed to 73
Churches in the Sangtam community, to church ministers, lay
leaders and congregations, and 102 people responded.

21
Chapter 2
A BRIEF HISTORICAL BACKGROUND OF THE SANGTAM TRIBE
AND THE PERCEPTION OF TENTMAKING
This chapter consists of two sections: „A Brief
Historical Background of the Sangtam Tribe‟ and „The
Perception of the Tentmaking.‟ The first section gives a
brief historical account of the Sangtam tribe pr-
christianity, and background of the church, to the present
economic situation of the church. The second section
explores the understanding of the tentmaking among the
Sangtam tribe. In this section the researcher used the
Statistical Package for the Social Science (SPSS) to help
analys the questionnaires that the researcher collected.
A Brief Historical Background of the Sangtam Tribe
Sangtam tribe is one of the sixteen tribal units in
Nagaland, India and occupies two districts: Tuensang and

22
Kihpire. According to legend the Sangtam tribe migrated from
Myanmar.5
Headhunting
The custom of headhunting was a common practice prevalent
throughout the Sangtam region.6
It became a vital part of the
social life of the Sangtam tribe; those who brought more heads
were considered as warriors and earned the respect of the
society.7
Headhunting not only brought honor and glory to the
individual, but it was also believed to bring prosperity to
the village and success in agricultures. However, with the
advent of Christianity, headhunting came to an end in 1947 and
brought about great a change to the people. Lt. Lanuyanger of
Sangtam remembers “the old war songs have turned into
Christian hymns and every top hill of the village where skulls
were hung have been replaced by beautiful church buildings.”8
5
n.a, United Sangtam Baptist Lithrodi Ashimukhung Golden
Jubilee Yukheh 1946-1996 (Dimapure: Jubilee Committee, 1996),
5.
6
Wati Longchar, The Tribal Religious Traditions in North
East India (Jorhat: Eastern Theological College,1991),71
7
Lanumeren A. Sangtam, The Impact of Christianity on
Socio-Cultural Life of the Sangtam Nagas of Nagaland (Jorhat:
Eastern Theological College, 2000), 15-16.
8
Lanuyanger, Sangtam, The Trans-Dikhu Mission: A History
of Sangtam Baptist Church (Bangalore: SAIACS, 1994), 10.

23
The impact of Christianity among Sangtam tribe has been
remarkable; “their way of life, cultural practices, family and
communal life and ethical transformation are reflected by
Christian thoughts and way of living daily.” 9
At present, the
entire Sangtam population is Christian.
9
Ibid., 11. A man named Sekyuling of the Tsaru village
first brought the gospel to the Sangtam in 1918. this source
is taken from Lemtila Anar, The Impact of Christianity on the
Status and Role of Sangtam Women Among the Sangtam Tribe of
Nagaland: An Analytical Study (Bangalore: SAIACS, 2003), 24.
During 1912-1916, there was a great famine in Tsaru village
that may have included the Sangtam land. Hence, Sekyuling
along with his family members went to Aonokpu, taken from in
the Ao area to earn his livelihood. Tsaru Baptist Golden
Jubilee: 1918-1967 (Mokokchung: Jubilee Committee, 1967), 2.
He contacted an Ao Christian widow where he was converted to
Christianity. From Aonokpu he went to Impur and stayed with
Dr. J.R. Bailey who baptized him in 1912. There he learned
more about God‟s Word and experienced the love of Christ. In
1917, he brought his family back to his village, left them
there and joined the War effort.
The following year, when he came back to his native
village on 14 June 1918, he preached the Gospel, and this
marked the day of the coming of the Gospel to Sangtam soil and
beginning of the Sangtam Church. Despite many oppositions and
persecutions, the churches were growing. By 1936 there were 6
churches with 140 members, and by 1943 there were 1,500
members. Today the Sangtam people as a whole are Christian and
there is a church in every village on top of the hill. This
source is taken from F. S. Downs, The Mighty Works of God: A
Brief History of the Council of Baptist Churches in North East
India: The Mission Period 1836-1950 (Guwahati: Christian
Literature Centre, 1971), 131.

24
Religion and Belief
The religion of Sangtam before Christianity was known as
animisms; there were no particular temples nor shrines,
worship places nor idols.10
P.T. Philip states:
Nagas worship natural forces, sun, moon, strong wind,
heavy rain, tress, streams, stones and hills. Nagas
worship supernatural, such as gods, ghost, demons and
other spirits. However, Naga religion appears very simple
and has no deep rooted philosophy in it.11
Church Situation
The Center for the United Sangtam Baptist Lithroti
Ashimukhung (hereafter: USBLA) is Yangli. Under the USBLA,
there are seventy three churches and seven fellowships (non-
affiliated Churches to the USBLA).12
It has 22,820 baptized
10
Puthuvail Thomes Philip, The Growth of Baptist Churches
in Nagaland (Guwahati: Christian Literature Centre, 1976),37;
Sangtam people were known as animists and believed that there
was one supreme God who is the creator of heaven and earth,
and they called him Lijaba. n.a, Golden Jubilee Yukheh, 5.
Lijaba is considered to be the greatest god, who created the
universe. The name Lijaba simply means „the god who lies on
the earth‟. In other words, „he is the one who keeps the earth
under his pressure‟ so that the earth does not move or shake.
It is believed that this god has created the world and keeps
it under his control, upholds and sustains. Sangtam, The
Impact of Christianity), 30.
11
Ibid.
12
United Sangtam Baptist Lithroti Ashimukhung, 2006 Annual
Council Report; at Kiphire Town on 8-11 December 2006.

25
members, 67 full time and 14 part time pastors.13
Since 1918
the gospel spread rapidly among the Sangtam villages, and by
the end of the 1970s most of the Sangtam villages had heard
the gospel of Jesus Christ. Churches have gone through
different stages of ups and downs; nevertheless, God‟s grace
is sufficient and in His sovereign grace God abundantly
blessed and led the Sangtam people to carry on the gospel of
Jesus for the extension of His kingdom. At present there are
no Sangtam villages without a church.
Present Economic Situation of the Church
According to 2001 Indian Multilingualism, Language Policy
and the Digital Divide census reports, there are 47,461
Sangtam people14
out of which 85% live in a rural setting. B.B.
Ghosh concludes that since all the people live in the
villages, their main occupation must be jhum cultivation.15
There is no industry in the Tuensang and Kiphire districts
where Sangtam people have occupied, and consequently, most of
13
Ibid.
14
“Indian Multilingualism, Language Policy and the
Digital Divide,” Google; Available from;
http://www.elda.org/en/proj/scalla/SCALLA2004/mallikarjunv3.pd
f Internet; accessed on March, 15, 2007.
` 15
B.B. Ghosh, Nagaland District Gazetteers: Tuensang
District (Kohima: Government of Nagaland, 1981), 135.

26
the work in land-based, meaning that they are either
cultivators or land-laborers.16
There are also government
services provided by the Education Department of Nagaland in
the form of Primary and Middle School teachers.17
However, this
occupation is controlled and cannot be offered to the whole
Sangtam community. Thus, most of the people are poor without
proper jobs and do not produce sufficient food from their
cultivation. This contributed to the economic situation of the
church which led to financially not stable situations.
The table 1 below shows church membership, pastors‟
salary and annual income of the eleven churches.18
Table 1
SN Name of the
Church
Members
hip
Annual Income Pastor‟s
Salary
1 Amahator 323 Rs.125678 $2841 Rs.3000 $68
2 Longkhim Town 349 Rs.829864 $18782 Rs.5440 $123
3 Longkhiphi 175 Rs.243896 $5514 Rs.2400 $57
4 Kisedong 369 Rs.121577 $2748 Rs.2000 $46
5 Old Mangakhi 311 Rs.142910 $3231 Rs.3500 $80
6 Tsaru 530 Rs.568020 $12842 Rs.4000 $91
16
Ibid.
17
Ibid.
18
USBLA, Annual Report, 2006.

27
7 Kohima Town 349 Rs.100044 $2262 Rs.6647 $150
8 New Tsadang 108 Rs.87944 $2031 Rs.1500 $35
9 Keding 152 Rs.185985 $4297 Rs.3000 $70
10 Singde Town 51 Rs.51000 $1178 Rs.2000 $47
11 Tsongphon 73 Rs.85893 $1984 Rs.500 $12
The average total annual income in one church is Rs. 112500
(in US dollars $2500) and average pastor‟s salary in a month
is Rs. 3500 (in US dollars $75).
This table shows that the church income and the
ministers‟ salary are very limited in contrast to the daily
increase in market prices, family members and living
standards. Thus, this circumstance compels ministers to
consider other means of income in order to supplement his
living.
Economic Situation of the Cultivator
About 80% of the Sangtam people live in rural areas where
their main occupation is “jhum” cultivation, which indicates
low-income livelihood. The average land cultivated by the
farmer is 3 hectares, harvesting 20 sacks annually, which is
equivalent to approximately Rs. 20000 (dollar 400). Jhum
cultivation starts in the month of May and June, and harvest
comes by the month of October and November. Each cultivator is

28
dependent on the harvest for their survival in a year, and yet
most of the time cultivators still experience shortage.
Sangtam Perception of Tentmaking
This section explores the dominant understanding
concerning tentmaking among the Sangtam tribe by analyzing the
responses to the questionnaires. The researcher used the
Statistical Package for the Social Science (SPSS). The data
was collected from ministers, lay leaders and church
parishioners who represented different churches under USBLA.19
The researcher selected some of the relevant questions
related to the Sangtam people‟s perception of tentmaking
ministry. The purpose of this statistical analysis is to
investigate: whether ministers can work outside of the church
if they get an opportunity to earn income beyond what the
church is providing; whether ministers can teach at Bible
19
The researcher directly contacted 102 respondents.
Concerning the demographic description of the respondents (see
Table 1-4 in Appendix I); The questionnaire was collected from
102 people among the churches under USBLA, according to the
data collection shows that out of 102 respondents, there were
72 male and 30 female. The variation of ages; the highest
percentages of respondents are from the age group 41-50
(32.4%) and 31-40 (31.4%). In regard to leadership function,
lay leaders were much higher (46.1%), followed by others
(28.4%). According to the academic training the preponderance
respondents are from the other groups, (68.6%); next is the
graduate level (11.8%).

29
Colleges and elementary schools; how congregation feels if
ministers receive salaries from two sources thereby having
another job in addition to his ministry; and whether Paul‟s
principle of tentmaking is applicable to the ministers of
USBLA. Also, it is to find out if there is any minister who
has two jobs at present under the USBLA.
Ministers Working Outside of the Church
In order to gather the opinion of the people the question
asked was whether ministers can work outside of the Church.
Most of the people among the Sangtam community believe that
ministers cannot work outside of the church. The expectation
of the people from the minister is total commitment,
dedication, and unavailability in ministry. Ministers who have
committed to serve God must be separated from the world, not
love money, not to yoke with the unbeliever, not to envy, but
abstain from all wishes and desires, and be totally
surrendered to God. They must not be attached to the world.20
Thereby, according to the broad-spectrum opinion of the
respondents, it shows that they believe that ministers ought
20
Sangtam believes that ministers should not yoke with
unbelievers 2 Cor. 6:14; Love of money Luke 16:14, 1 Tim.
6:10, envy others Gal. 5:26, and should abstain from sinful
and worldly desire 1 Peter 2:11, 2 Cor. 5:16, Titus 2:12.

30
not to work outside of the church; ministers may only stick to
church ministry.21
Only few people responded that ministers can
work outside of the church as Bible college teachers,
carpenters or school teachers. To know which group of people
agreed that minister can work outside of the church, the
researcher assessed staff and lay leaders Cross-tabulation of
whether ministers can work outside of the church.
According to the Cross-tabulation analysis it shows that
half of the ministers say “yes,”22
to the possibility of
working outside and another half of the ministers say “no.”23
Ministers who say “yes” are of the opinion that situations
compel them to work even though they are employed as full time
workers with meager salaries.24
Half of the ministers, who responded negatively, are the
opinion that congregations do not want ministers to work
21
83.3% of the respondents responded that ministers cannot
work outside of the church. Refer to Appendix B, table 5.16.7%
responded that ministers can work outside of the church. Refer
to Appendix B, table 5; refers to Appendix B, table 5, “Do you
believe ministers can work outside of the church?”
22
50.0% responded that ministers can work outside of the
church. Refer to Appendix B, table 6.
23
50.0% do not believe that ministers cannot work outside
of the church. Refer to Appendix B, table 6.
24
Refer to table 1, “church membership, pastors‟ salary
and annual income of the eleven churches,” in chapter two. The
average salaries among the Sangtam ministers in a month is
less than Rs. 3000 (in USA $ 75).

31
outside of the church, but rather they better suffer for the
ministry‟s sake. On the other hand they assumed that
integrating both secular job and ministry is not biblical and
nor acceptable. Thus, in the data evaluation the preponderance
of the lay leaders responded negatively,25
saying that
ministers cannot work outside of the church, but they should
confine themselves only in church ministry.26
The conception of
the people against ministers‟ working outside of the church
proves that tentmaking ministry is inconceivable in the USBLA.
The second question asked is “Do you think ministers should
have the opportunity to earn income beyond what the church is
providing /paying?” Sangtam ministers struggle in many ways
since congregations do not agree and accept ministers to have
opportunity to earn beyond what the church is providing.
Tsachola Rothrong states,
If ministers‟ work outside of the church then loses
his/her respect. People want ministers to be fully
dedicated and committed only in his ministry. A basic need
is sufficient; if ministers desire to have more than what
they need there is a danger of falling into pride.
Ministers should experience sufferings and struggles so
25
There are 94.2% of the respondents responded negative
that ministers cannot work outside of the church. Refer to
Appendix B, table 6.
26
Refer to Appendix B, table 6 Staff and Lay leaders
Crosstabulation, “Do you believe ministers can work outside of
the church?”

32
that they may have better testimony, preach powerfully,
and teach effectively. Ministers should live an exemplary
life and “down to the earth.27
Furthermore, Rothrong says that “if ministers work outside of
the church, there will be a time of temptation to tell lie and
to deceive others, therefore, it is better for ministers not
to have extra job.”28
Moreover, the data assessment shows that majority of the
people responded that ministers should not have the
opportunity to earn extra income beyond what the church is
providing and paying.29
This assessment shows that the majority
of the people do not encourage ministers to work outside of
the church despite their struggle for their livelihood.
27
Tsachola Rothrong, interview on 10th
December 2006 at
Kiphire Town.
28
Ibid; lying means the temptation on the part of the
ministers not to expose his/her real economic situation to
other people. Thus, for example, the minister might be tempted
to succumb into what we call “Easy money,” that is, through
bribery which is common in our place, not any other illegal
means.
29
More than 89.2% responded negatively, a detail data
analysis refer to Appendix B, table 7, “Do you think minister
should have the opportunity to earn income beyond what the
church is providing /paying?”

33
Ministers Teaching at Bible Colleges
and Elementary Schools
The concept of ministry among the Sangtam might have been
misunderstood, since the majority of the Sangtam do not
believe that ministers can teach in Bible Colleges while
serving in the church. A person in the ministry should confine
himself in one field pastoral ministry, teaching ministry, or
missionary work. The statement “I believe ministers can teach
at the Bible School while serving in a local Church,” was
negatively responded by the majority of the respondents
against those who responded positively that ministers cannot
teach in Bible College while serving in a local church as a
full time minister. 30
In addition, the majority of the respondents believe
that ministers should not teach at elementary schools or any
form of teaching beside church ministry while serving at the
church. Ministers who seek extra job to supplement for his
living are considered as not fully dedicated and committed.
According to the survey preponderance, people believe that
30
63.7% responded that ministers cannot teach at the Bible
College, and 24.5% responded that ministers can teach at the
Bible College. See the detail data analysis in Appendix II,
table 8, “I believe ministers can teach at the Bible School
while serving in a local Church.”

34
ministers should not teach at the elementary schools while
serving at the church.31
Source of Ministers‟ Salaries
What is the opinion of the respondents about a minister
receiving salary from two sources? What would be the reaction
if a minister has another job in addition to his ministry?
The majority of the respondents regard ministers‟
receiving salary from two sources is considered as greed and
depriving the effectiveness in ministry. Ministers do not
deserve to serve in church if they are not devoted to God‟s
ministry. According to the data analysis, the majority of the
Sangtam people responded negatively, that if ministers receive
salaries from two sources they will not serve effectively in
the church.32
Only few people believe that even if ministers
get salaries from two different sources, they can serve
effectively in the church. Receiving salaries from two
31
91.2% of the people believe that ministers should not
teach at the elementary schools while serving at the church.
See more detail on data analysis in Appendix II, table 9, “I
believe ministers can teach in elementary school while serving
in a local church.”
32
89.2% respondents responded that ministers receiving
salaries from two difference sources will not serve
effectively in the church. Only 6.9% believe that ministers
can still serve in the church effectively.

35
different sources does not matter to them in terms of serving
in the church.33
The next query was “what would be your reaction if you
find a minister doing another job in addition to his/her
ministry?” The data verifies that most respondents disagreed34
with ministers engaging in another job. And some respondents
stated that they will look down upon the ministers who take
another job. Only few responded favorably to ministers having
other jobs in addition to their ministry will be appreciated.35
These analyses show that the majority of the people
responded that ministers having two jobs will serve less
effectively in the church. They do not agree with or
appreciate the minister who works outside of church ministry.
33
Refer to Appendix B, table 10, “I believe minister's
receiving salary from two sources cannot serve effectively in
the church.”
34
72.5% disagreed that if they find ministers working
outside of the church. See Appendix B, table 10 for detail
analysis.
35
19.6% responded that they will look down the ministers
if they have job outside of the church. And only 7.8%
responded that they will appreciate if ministers work outside
of the church which is below average. Refer to Appendix B,
table 11 for detail information and analysis. “What would be
your reaction if you find a minister doing another job in
addition to his ministry?”

36
Practice of Tentmaking
According to the data analysis the preponderance of the
Sangtam people responded they are “not sure” as to whether
Paul‟s principles of tentmaking can be effectively applicable
to the ministers of the USBLA. On the other hand the second
majority of the Sangtam respondents believe that Paul‟s
principle of tentmaking is not applicable to the ministers of
the USBLA, and minority of the Sangtam responded favorably,
that Paul‟s principles of tentmaking can be applied among the
USBLA ministers.36
Presently none of the USBLA ministers has two jobs,
regardless of their low payment. Many of the ministers faced
untold problems but they could not seek a secondary job in
order to supplement their livelihood. Due to the negative
responses, the data analyses show that so far there are no
ministers under the USBLA who has two jobs.37
36
44.1% responded that they are “not sure whether Paul‟s
principles of tentmaking can be applied to the USBLA or not.
40.1% responded that it cannot apply, and only 15.7% responded
favorable that it is applicable. A detail analysis can be
found in Appendix B, table 12, “Do you think that Paul's
principles of tentmaking can be applicable for the ministers
of USBLA?”
37
Refer to Appendix B, table 13, “Does your minister have
two jobs at present in your church?”

37
Summary
Before the advent of Christianity Sangtams were animists.
They worshipped trees, mountains, stones and natural forces.
They also practiced headhunting, taking the heads of enemies
or from neighboring villages, which was regarded as part of
the social and religious life of Sangtam. However, with the
arrival of Christianity both social and religious life was
completely transformed, and the true worshipers of Christ.
These days, churches are built on top of every hill of the
Sangtam villages, and at present one hundred percent of the
Sangtam tribe are Christians. Nevertheless, the present
economic condition of the church is considerably unstable due
to the dilapidated economic condition of church members. As a
result, the ministers are not well paid, and it affects the
minister‟s economic life.
According to the data, the majority of the people did not
agree that their ministers can work outside of the church,
teach in Bible Colleges or elementary schools, work for daily
wages, and do business. The Sangtam believe that if ministers
receive salaries from two sources, they cannot serve
effectively in the church.
Thus, majority of Sangtam church leaders believe
ministers should confine themselves in church ministry.
Ministers who earnestly seek another source of income besides

38
church ministry are considered as not fully dedicated and
committed to serve God. Such ministers are looked down in
Sangtam churches and society.

39
Chapter 3
PAUL‟S PRINCIPLES OF TENTMAKING
This chapter explores Paul‟s principles of tentmaking. It
specifically discusses the background of Paul‟s Principles of
tentmaking and reason for Paul‟s practice of tentmaking.
Background to Paul‟s Principles of Tentmaking
The practice of tentmaking ministry may have originates
from the Apostle Paul. This section examines briefly the
background to Paul‟s principles of tentmaking which includes
Paul‟s concept of finance, welfare for the ministers, work,
and God‟s ministry.
Paul‟s Concept of Finance
Finance is a very important issue in the lives of human
beings as well as Christian ministers. Different perspectives
give different analysis and phenomena about finance as is also
true of the Apostle Paul. This leads to the following
discussion.

40
Finance plays a great role in the ministry to survive
with the provisions of basic needs. Paul understood this
clearly in his life and ministry. “He never uses the term
„money‟ but speaks about appropriate and inappropriate
dispositions regarding possessions.”38
In Paul‟s understanding
of money “the spiritual and material aspects of giving and
receiving are closely related.”39
He was not meant to have
money “for individual pleasure or maintaining a status „rich‟
person in the society.”40
In his understanding finance is a
source to live and preach the gospel with both proclamation
and demonstration.41
“Money, ever a delicate matter where
Christian faith is concerned, was no less so for Paul.”42
Money
was seen as flexible and dissociated from the fluctuations of
38
Thomas S. C. N. Carolyn, “Economic Issues in Paul,” The
Bible Today 32 (1994): 118.
39
G.W. Peterman, Paul’s Gift from Philippi (Cambridge:
University Press, 1997), 170.
40
Brian Wintle, Apostle Paul and His Mission (Bangalore,
India: Theological Book Trust, 1995), 167.
41
Dean S. Gilliland states that Paul in his mind “It was
not so much the particular plan, right or wrong, or whether
Paul has anything personal at stake; the concern was the
planting, nurture, and growth of the churches.” In Paul
Theology & Mission Practice (Eugene OR: Wipf and Stock
Publishers, 1988), 247.
42
Ben Witherington III, Friendship and Finances in
Philippi (Pennsylvania: Trinity Press Internationals, 1994),
122.

41
life, it has nothing to do with men unless he earns and uses
in a fruitful way.
Paul‟s Understanding of Money
Apostle Paul in his ministry was more of a “self dependent and
an economical person, he was pressing on in the ministry not
knowing from where his financial needs will be met.”43
After
his experience of financial fluctuations in his life he writes
in Philippians 4:11-12, Not that I speak in respect of want;
for I have learned, in whatsoever state I am, therewith to be
content. I know both how to be abased, and I know how to
abound; everywhere and in all things I am instructed both to
be full and to be hungry, both to abound and to suffer need,
(KJV). That experience might have motivated him to follow the
pattern of tentmaking in order continue his ministry.
Benefit of Giving
Giving is another primary principle of Apostle Paul‟s
teaching. Sung-Chul Hwang writes, “He was emphasizing as Jesus
that, giving is more blessed than receiving.”44
Paul was
43
P.J. Titus, Theo-Economy (New Delhi: Indian Society for
Promoting Christian Knowledge Publications, 2000), 58.

42
encouraging his believers to give more for the work of God.
Jack Riggs also asserts that “The purpose of giving is not to
make the rich poor or the poor rich.”45
There is to be an
equality in sharing burdens, “for there might be a time when
to it that we have what we need.”46
He encourages giving
liberally. “He says giving for the Lord is sowing seed and
supporting apostles.”47
People some time don‟t give simply so
missions need to come up with the reason why people should
give. And that can be by tentmaking pattern of doing some kind
of business. Business brings people together providing many
opportunities for witness and discipleship. Through buying our
commodities they are giving for the ministry.
Further, as already hinted above, Paul had great concern
for the poor and the marginalized in the society (Galatians
6:10). In this connection, R. Garrison cites that “to share
the love of God with the very important thing in the lives of
44
Sung-Chul Hwang. “A Study of Paul‟s Pastoral Ministry as
Revealed in Acts 20: 17-38,” Chongshin Theological Journal 12
(2007): 116.
45
Riggs Jack, “Completing the Task” Bible Expositor and
Illuminator LXXVIII, July –August, 2006, 154.
46
Georgi Deiter, Remembering the Poor: The History of
Paul’s collection for Jerusalem (Nashville: Abingdon Press,
1965), 64.
47
Daniel Sathiaraj, Paul the Tent Maker (Secunderabad,
India: Indian Missions Associations Publications, 2001), 63.

43
those poor, he needs to have money.”48
Moreover, his help might
create unity and reciprocity in the society, as Paul writes in
2 Corinthians 8:13-14, the collection was so that “at the
present time your plenty will supply what they need, so that
in turn their plenty will supply what you need.” In order to
get money he has followed the tentmaking pattern and was
receiving finance from others. John Amalraj also recommending
the church of India saying, “Indian missions need this model
[i.e. tentmaking] of missions so that we will be able to
create more opportunities for witnessing and to contribute to
the communities we serve and the Indian economy as a whole.”49
The one who provides „seed to the sower‟ and bread for
our food is God (Isa 55:10). Garrison affirms, “The idea
presented by Paul in 2 Corinthians 9:11 is similar to what he
said in verse 8; of sowing is namely, the more one gives the
more one is enriched, resulting in more people praising and
thanking God.”50
Giving is one of the ways to witness God and
his love indirectly. We want to see equality, unity,
prosperity; and souls are reached for the kingdom of God, for
48
Garrison, Roman, Redemptive Almsgiving in Early
Christianity (England: Sheffield Academic Press, 1993), 69.
49
John Amalraj “Mission as Business or Business as
Misson?” Indian Missions Journal, (January–March 2007): 12.
50
Garrison, Redemptive Almsgiving, 72.

44
these to be seen in reality we need to sow the seed of finance
to enable ministers to get into the unreached field.51
Planting
and sowing the seed of giving into the fields where the
Christian ministers or apostles go was the concept of Paul
while encouraging believers to give. And it also creates an
atmosphere where the tentmaking pattern of ministry to become
effective. The principle of sowing and reaping also relates to
giving, perhaps the greatest blessing in giving is the
satisfaction of knowing that helped others in need or made it
possible for them to hear the gospel. When the Sangtam people
begins to realize the importance of giving, this is a clear
indication that they are breaking the status quo, that is,
overcoming, first, the mentality that ministers are born to
suffer, and second, the church is poor and unable to support
her workers. Al least in this case tentmaking is viewed as
temporary.
Supporting Apostles
The issue of financial support is raised in Paul‟s
defense of his apostleship in 1 Corinthians 9 and 2
Corinthians 11-12. Since Paul has already gone through the
turmoil and hardship of scarcity of money as a minister, he
51
Titus, Theo Economy, 83.

45
wants to see God‟s love is being practiced among believers in
supporting each other financially. “He first uses several
analogies that show that in everyday life people expect to be
supported by their labor, then uses a scriptural example to
show that the law also speaks to this issue and insists that
even animals are to be fed from their labors. Christian
ministers are no different, which is why the Lord commands
that those who preach the gospel are to live by the gospel.”52
He had probably also this in mind that preaching the gospel is
the responsibility of all, but because of circumstances all
cannot be involved in the field for preaching, so they help
financially to the apostles who are directly involved in the
ministry. Paul as a person with financial fluctuation in his
life cannot support others directly so he encouraged all his
fellow workers also to join with tenmaking pattern.
Moreover, in the church it is important to have unity.
The church was comprised of both Gentiles and Jews but
discrimination was a hot issue.53
In order to develop the
concept of oneness in the Church, Gerald F. Hawthrone writes,
“Paul was motivated to bring these both [Jews and Gentiles] in
one status and only way to demonstrate his idea was to help
52
Everts, Financial Support, 295-296.
53
Laxmi N. Berwa, Asian Dalit Solidarity (Bombay: Gospel
Literature Service, 1994), 164.

46
the lower financially.”54
In other words, his practice of
tentmaking gave him the opportunity both to support himself
and to set an example of practicing what he has been teaching,
that is, helping others. Thus, whereas his financial condition
was not sound enough to carry out such responsibilities so he
employed tentmaking pattern as a source as well as receiving
funds from others.
Purpose of Receiving
Paul‟s purpose of receiving money was not for personal
entertainment but to utilize it for his effective ministry.
Paul calls this sharing of wealth a ministry of service.55
By
supporting the poor he might be able to lift them up in the
society; the concept of oneness in the church may also be
established, that was his very idea of receiving the money.
J.M. Everts states that “Paul also claims the right to ask for
and receive money on the basis of his apostolic status.”56
But
54
S.McKnight, “Collection for the Saints,” in Dictionary
of Paul and His letters, eds. Gerald F. Hawthrone and Ralph P.
Martin (Illinois: Intervarsity Press, 1993), 145.
55
Thomas, “Economic Issues in Paul,” 119.
56
J. M.Everts, “Money and Mission,” in Dictionary of Paul
and His Letters, eds. Gerald F. Hawthorne and Ralph P. Martin
(Illinois: Intervarsity Press, 1993), 299.

47
he never solicited money from them on the basis that he
personally needs money for his wants nor would he consider his
circumstances as a decisive argument for any such action on
his behalf.
Ministerial Media
As the one who is completely involved in the ministry of
the Gospel it was not easy to attain social stand point to
preach the gospel in those days, and identically was the
situation of the Apostle Paul. But he as a committed person to
preach the gospel cannot abandon himself because of this
contextual financial scarcity situation.57
He understood the
importance of money in establishing social reciprocity.
Therefore, if a Christian minister will use this media then in
the process people will open up themselves for the gospel,
because the ministers are helping the poor to come up to the
standards of equalizing with rich in the society.58
This is
very important because likewise the Christian minister will be
able to see the stand point to preach the gospel is
established. In the Indian context the researcher have seen
57
David C. I. Joy, Paul Examined (New Delhi: Indian
Society for Promoting Christian Knowledge Publications, 1986),
79.
58
Abraham, K. C., The Cost of Discipleship (Bangalore,
India: United Theological Publications, 1989), 236.

48
hundreds of urban, rural and tribal churches across the
country, where pastors, evangelists, missionaries and the
believers alike live in poor economically static condition.
The poor believers and missionaries are taught to trust and
pray for their needs. Chinnaswamy Sekar rightly observes,
“When faced with grave economical need they end-up borrowing
or pawning their materials with the bankers, which is an
ongoing economical struggle. They have not been taught to
overcome their economical depravity.” 59
Paul‟s Concept of Welfare for the Ministers
Paul was very much in concern for his fellow workers like
Barnabas, Timothy and others. “That they might do well in
their lives and ministries physically, spiritually,
financially and in knowledge and wisdom by obtaining the grace
of God and by his (Paul‟s) association with them”60
In
Philippines 2:3-4 he even encourages his co-laborer to be like
him, thus, with „concern for others‟. He then developed the
strategy of tentmaking to help enhance each others way of
59
Chinnaswamy Sekar, ” Missions Retrospect Kingdom Paradigm
Christians in the Society and Uplifting the poor
Missionaries.” Indian Missions Journal, (January-March 2007):
15.
60
Ken Gnanakan, Stewardship and Discipleship (Bangalore:
Theological Book Trust, 1998), 178.

49
living. This is one of the strengths of Paul‟s ministry that
he always had a genuine concern for his fellow workers. “Hard
work and maximum effort was their perspectives of team work”61
but he was not only expecting his fellow workers to do alone,
rather to fully co-labor with one another. “Tentmaking was an
effective pattern which they followed to share their every
needs together.”62
Even Paul is encouraging them to encourage
others to give for the ministry, “he had a great desire that
whatever he has gotten from the Lord and his doing let his
fellow workers continue the footsteps”63
1 Timothy 6:17-18. He
had one thing in his mind concerning the welfare of the
minister, that is, protection of the minister, which are
discussed in the following chapters.
Protection of the Minister
Protection should be given to ministers because the
gospel of Jesus will be expounded by them. The “Apostle Paul
was concerned of his co-worker‟s protections in every area of
61
John MacArthur,”Complete in Christ: Paul’s Ministry
Part-2” Grace to India, (July 2006): 40-45.
62
Samuel Mathai, Christ Like Servant Leadership (Mumbai:
Light of Life Publications, 2006), 31.
63
Gnanakan, Stewardship, 213.

50
life; spiritual, social, financial, knowledge and wisdom.”64
To
Timothy he usually says regarding how he should behave with
others socially and do ministry along with maintaining
Biblical spiritual standard. He remarks, “Let no man despise
thy youth; but thou an example of the believers, in word, in
conversation, in charity, in spirit, in faith, and in
purity.”65
Even he was very much concern for others that he
should spend time with them in order that they may not feel
neglected; while asking Timothy in 2 Timothy 4:11 to bring
Mark to him, he proves his concern. “To Titus too he addressed
as „my son‟ as he does to Timothy and to Philemon as dearly
beloved and fellow laborer.”66
Apostle Paul was equally
concerned for their welfare as Philemon 1:19 records. “He was
creating an atmosphere of protection and safeties by affirming
them that he is always with them, loving and caring them.”67
64
Peterlin Davorin, Paul’s letter to the Philippians in
the Light of Disunity in the Church (New York: E. J. Brill
Publications, 1995), 201.
65
1 Timothy 4:12 (KJV).
66
2Timothy 2:1, Titus 1:4, Philemon 1:1.
67
Datta Shantunu, Paul the Great Apostle (Mumbai: Gospel
Literature Service, 1998), 154. Shantunu Datta in his
description on Paul continue saying as a social transformer
while he as spiritual guider also, because of Paul‟s concerns
for his fellow workers.

51
Apostle Paul not only remained concerned with his
thoughts in mind alone rather found out a great practical
solution to meet the financial needs. “In order they might get
protection from borrowing money from others, and lose their
dignity as an apostle of Jesus Christ and ministers of the
gospel.”68
He found out the way to make money for them and
support their ministries, which we call today as self-
supporting ministry. D. Georgi notes, “The very way that was
found out to become self supportive was „tentmaking‟.”69
Paul‟s
concern for the ministers were remarkable, which is missing in
today‟s Christian ministry both in seminaries and in the
mission fields, rather for personal ego leaders are putting so
much pressure on their co-laborers in many ways.
Right of the Ministers
When a co-worker feels he/she has the freedom or right to
do things then it can be clearly proven or understood that the
leader has the real concern for his fellow workers. “Apostle
Paul has displayed this significant leadership quality, which
68
Cowley Catherine, The Value of Money: Ethics and the
World of Finance (London: T & T Clark International, 2006),
172.
69
Georgi Dieter, Remembering the Poor: The History of
Paul’s Collection for Jerusalem (Nashvile: Abingdon Press,
1992), 163.

52
generate a profound perspective in viewers mind that he has
let his fellow workers to understand and utilize their
rights.”70
One of the rights the fellow workers of Paul had is
the opportunity to experience the generosity of other
believers or by way of tentmaking and its laborious
consequences.
Compensation
As it was being seen above, Paul was very much concerned
for his fellow workers by encouraging them and helping them to
become good apostles of Jesus Christ and become self-
supporting workers. “The kindful thought and self supportive
ministries ideas to his co-laborers were not only the end of
what his responsibility was but he enlarged his act of
concerns to the believers too.”71
He said laborers are eligible
to get their wages, and encouraged the believers to give
cheerfully. “According to Paul those who serve the gospel or
the kingdom of God they should not be left alone but be
supported by the church.” 72
He says in 1 Corinthians 9:13,
70
Shantunu, Paul the Great Apostle, 167.
71
Riggs Jack, “Completing the Task” Bible Expositor and
Illuminator LXXVIII, (July –August, 2006), 160.

53
“they which minister about holy things live of the things of
the temple, and they which wait at the altar are partakers of
the altar. Even so hath the Lord ordained that they which
preach the gospel should live by the gospel.” Paul followed
this idea from Jesus because Jesus also taught to His
disciples the same way that they should not worry about their
anything. “In terms of the compensation of the worker of the
gospel, they are eligible and they have the right to get
compensated.”73
Paul understands and makes the churches and his
co-workers understand that “ministers of the gospel also need
finance to meet their personal needs as well as to develop the
style and strategies of ministry.”74
Paul was also encouraging
them to use their abilities and gifts to get the finance, and
that is where the pattern of tentmaking comes into the scene.
“Paul encouraged them to work as much as they can by saying, I
72
Ibid. Matthew 10:9-10 and Luke 10:7, Jesus is telling
His disciple don‟t take anything with you, the place where you
go there you will be provided.
73
John T. Seamonds, Tell it Well (Chennai, India: Mission
Educational Books, 2000), 178. Seamonds also expresses the
view in other side that if they are not working for the gospel
but pretending then they are eligible to punishment through
the gospel and the Church. He emphasizes more on the role and
responsibilities of Church towards supporting the minister of
gospel.
74
John MacArthur, Complete in Christ: Paul’s Ministry-1 to
Fulfill the Word of God (Pune, India: Grace to India
publications, 2001), 85.

54
myself am convinced, my brothers, that you yourselves are full
of goodness, complete in knowledge and competent to instruct
one another.”75
Paul reflects his concern by expressing that
ministers have the right to be paid.
Here Paul is not only recalling a given fact and his
right to his co-laborers but also to the church members that
they should know that ministers of the gospel needs to be
taken care of financially and the ministers also have to work
because to be paid is their right to get compensation.
Paul‟s Concept of Work
The mandate for the tentmaker‟s witness begins out of the
Christian perception of work based on a theology of creation
and Paul‟s practice of tentmaking in his mission practice.76
Moltmann suggests that Paul understands his apostolic activity
75
William H. Lawson, Church Finance and Paul’s Strategies
(Penang, Malaysia: Malaysia Baptist Theological Seminary
Press, 1992), 132.
76
David J. Price, “The Tentmaker‟s Mandate,” International
Journal of Frontier Missions, Vol. 14:3 (July-Sept. 1997),
109. Andrew Strokes states that, “God‟s act of creation is an
act of love. He calls us to work with him in it. In our
attempts to do so, we respond with words and deeds of love.”
Working with God: Faith and Life at Work (Mowbray: Andrew
Stokes, 1992), 16. From the Garden of Eden human beings are
commanded to work in Genesis 1:28

55
as work, and his general work for survival was tentmaking,
through which he glorifies God.77
The Virtue of Work
In the midst of corrupt, immoral, and idolatrous culture,
Paul demonstrates to the newly converted how to live out the
Gospel, not just in church, but in the marketplace by
employing his trade.78
Furthermore, Paul exhorts all Christians
to live an exemplary life and to abstain from immorality,
idolatry, weakness, and drunkenness. He also, encourages and
77
Darrell Cosden, A Theology of Work: Work and the New
Creation (Cumbria CA: The Paternoster Press, 2004), 57; R.
Paul Stevens states that if Paul were writing to business
people today, he might say like: “Stay in your business but go
deep. Your work station, your office, your position will teach
you everything and will be a means of growth in faith. Don‟t
think that going into religious work will be a spiritual
advantage. Your life is not a bundle of accidents. All the
things that led you to where you are now-birth, education,
interests, advantages, and opportunities- are part of God‟s
providential leading in your life. Where you were when God
called you is significant and is taken up into the all-
embracing summons of God. Your life and daily work are
significant and, if done not for yourself but unto the Lord,
will not be in vain.” Doing God’s Business: Meaning and
Motivation for the Marketplace (Grand Rapids, Michigan:
William B. Eerdmans Publishing Company, 2006), 53; Doug
Sherman asserts that according to Paul we are to work, so a
work is a kind of mandatory for mankind. Keeping Your Head Up
When Your Job’s Got You Down (Brentwood, Tennessee: Wolgemuth
& Hyatt, Publishers, Inc., 1991), 68.
78
P.W. Barnett, “Tentmaking,” Dictionary of Paul and his
Letters, ed., by Gerald F. Hawthorne, Ralph P. Martin, Daniel
G. Reid (Downeers Grove: Intervarsity Press, 1993), 927.

56
expects Christian‟s to live a holy and blameless life. Thus,
Paul demonstrates the value of work and displays for
Christians what it meant to work79
hard in the midst of a
culture where indolence and thievery were the norm.80
Paul says
in 1 Thess.3:4 “with toil and labor, we worked night and day
that we might not burden any of you, and to give you an
example to follow.” Clearly Paul advocates Christians having a
livelihood. Hence, Paul continually encourages Christians to
work hard and be a blessing to the people as well as to the
nation.81
79
John Paul II states that “man is destined for work and
called to it, in the first place work is „for man‟ and not man
„for work.‟ through this conclusion one rightly comes to
recognize the preeminence of the subjective meaning of work
over the objective one.” Laborem Exercens, in The Papal
Encyclicals: 1958-1981, edited by Claudia Carelen Ihm
(Raleigh, NC: McGrath, 1981), 115. Furthermore, Metteer
reemphasis that “work is a school for life in which people can
learn to act on the basis of their „better moral impulses and
values and grow in the virtues of patience, tenacity,
commitment, sacrificial, love, industriousness, and obedience.
Theology of Work, 161.
80
Ruth E. Siemens, “Tentmakers Needed for World
Evangelization,” Perspectives: on the World Christian Movement
a Reader, 3rd edition, edited by Ralph D. Winter (Pasadena,
California: William Carey Library, 1999), 739; Charles A.
Metteer states that “work expresses the dignity of the human
person, it follows that the dignity of work does not consist
in what is done, but in how it is done, “A Survey of the
Theology of Work,” Evangelical Review of Theology Vol. 25:2
(April, 2001) 156-7.

57
Personal Survival
One of the main reasons of work is to meet the personal
needs or in other words to survive.82
People are forced to work
in order to survive; nevertheless, work is divinely given to
mankind as a „means to survival.‟83
Apostle Paul worked hard
not to depend on others but to take care of his own life. Paul
implies that work is an act of survival, “urge in the Lord
Jesus Christ to settle down and earn the bread they eat” 2
Thess.3:12.84
However, on the other hand as a Christian, work
should not only be for personal survival but also service for
others, those who are in needs, friends, sick and strangers.
81
Metteer asserts that it is biblical and brings some
examples from the bible who engaged in ordinary labor, e.g.
the craftsperson or artisan (Ex. 31:1-5) potter (Jer,18:3-4)
former (Gen. 9:20; Mt 12:1-2) scholar or scribe (Eccl. 12:9-
12; Mt. 13:52), construction worker (2 Kings 12:12-13; Heb.
3:3) Servant (Dt. 5:14;Mt. 24:45), and worker at home (Prov.
31:10-28; 1 Tim. 5:14).
82
Metteer, Theology of Work, 156.
83
Ibid.
84
Price affirms that “the potential for creative work is
an essential component of our god-likeness and is not
something we do to live, but what we live to do. God‟s
intended purpose in creation was that people should find
fulfillment in work (Ecc. 2:24; 3:22). Tentmaker’s Mandate,
109. Metteer also reaffirms that God has made people feel
hungry which, in turn, motivates them to provide for their
bodily needs: a worker‟s appetite works for him, for his
hunger urges him on‟ (Prov. 16:26).” Thus work is for survival
without work no man can survive, so survive work is a must.
Theology of Work, 156-7.

58
Garrison states that “Paul maintains that the labourer „should
strive to earn more than necessary to provide for his own
needs, in order to relieve the suffering of those who cannot
provide for themselves.”85
Paul encourages, “each man should
give what he has decided in his heart to give, not reluctantly
or under compulsion, for God loves a cheerful giver” 2
Cor.9:7. Thus, work is for personal survival and benefit but
also for the service of the people, helping others not
unwillingly or by force, but with cheerful heart.
Work is to Glorify God
Beside personal survival and service to others Paul
affirms that, work is for the glory of God,86
“so whether you
eat or drink or whatever you do, do it all for the glory of
God” (1 Cor.10:31). Price states that,
Through our work we participate in the purposes of God for
humanity and we see past the immediate to the ultimate
goal. “Whatever you do,” wrote Paul, “work at it all your
heart, as working for the Lord, not for men. Since you
know that you will receive an inheritance from the Lord as
a reward.87
85
Garrison, Redemptive Almsgiving, 114-5.
86
Price, The Tentmaker’s Mandate, 110.
87
Ibid.

59
In addition Paul corroborates that “your labor in the Lord
is not in vain.” He observes all work directed to the new life
in Christ, the expansion of Christ‟s kingdom and for the glory
of God.88
Price states that “the tentmaker deliberately engages
in a work context because he views his work as an expenditure
of energy which is personally fulfilling, benefits the
community, and honors God.”89
Thus, in all of Paul‟s trade he
considered as a work for the Glory of God, and to demonstrate
his love through his hard work.
Paul‟s Concept of God‟s Ministry
Paul‟s concept of ministry is based on unchangeable
purpose of the divine plan of redemption in Christ. In
fulfilling this purpose Paul instructed churches on various
issues of Christian living and refuted errors carefully.
Paul‟s understanding of God‟s ministry includes all that the
exalted Christ did and is doing through his people for the
building of his church. His ministry therefore, constantly
reflects the redemptive plan of God in that he became the
apostle to both Jews and Gentiles by God‟s will. In this sense
Gary Inrig writes, “Ministry is both from Him and for Him, and
88
Stevens, Doing God’s Business, 35.
89
Prince, The Tentmaker’s Mandate, 110.

60
a believer‟s motive should be to please Him in all things . .
. He ministers by divine calling as a fellow-worker of God (1
Cor.3:5), sharing in the ministry of Christ.”90
In Colossians Paul describes his ministry, “I have become
its servant by the commission God gave me to present to you
the Word of God in its fullness.”91
In other words, Paul was
made a minister or servant by God to proclaim the Lord Jesus
Christ. Thus “Paul saw his ministry as an apostle of Christ
charged with the responsibility of bringing about the
obedience of faith among the Gentiles. “His ministry was
primarily motivated by a realization of the love of Christ for
all and an awareness of the obligation he was under to fulfill
the commission that had been given to him.”92
In speaking of
Paul‟s example and ministry, Richard Longenecker concludes,
He was such a man, and the world has witnessed the effect.
He possessed a firmness of commitment to his Lord, a
fervency of spirit, compassion of heart, a breath of
outlook, a keenness of perception, and a constant openness
to the spirit. Such an example of a Christian life and
90
Gary Inrig J. Called to Serve: Toward a Philosophy of
Ministry,” in Vital Ministry Issues, ed. Roy B. Zuck (Grand
Rapids, MI: Kregel Resources, 1994), 27.
91
See Colosians 1:25, The NIV Bible (Seoul: Word of Life
Press, 2004).
92
C.G. Kruse, Dictionary of Paul and his Letter, eds
by F. Hawthorne and Ralph P. Martin (Illinois: Intervarsity
Press, 1993), 605.

61
ministry stands as both a paradigm and an inspiration to
us today.93
Under the discussion of the concept of ministry in light
of Paul‟s understanding, the appointment of ministers may also
be discussed in the following. Paul believes that certain
people are directly appointed by God to have leadership role
in the church. However, there are also instances in which we
find Paul appointed certain believers to certain position in
the church such as Timothy and Titus, his fellow workers.
Called by God
A careful examination of ministry in the Pauline Churches
indicates that churches were made up of individuals each of
whom had received gifts of ministry from the same Spirit
intended to be used for the common good. Paul pointed out that
all believers had been given one of variety of manifestations
of the Spirit to be exercised for the common good.94
The lists
of gifts mentioned in Corinthians and Romans are but
illustrative of the manifold gifts of God to his people to
facilitate the building up of his church.
93
Richard N. Longenecker, The Ministry and Message of Paul
(Grand Rapids, MI: Zondervan Publishing House, 1971), 112.
94
1 Corinthians 12:7-11 NIV; cf. Rom. 12:4-8 NIV.

62
In speaking of the various gifts that God gives to
different individuals for the purpose of ministry, Paul
believes that certain ones had been divinely appointed to have
a leadership role in the church. Thus he says that God
appointed in the church first apostles, second prophets, and
third teachers and others.95
The divine purpose behind this
appointment with a function is primarily for equipping the
saints for the work of ministry and for the building up of the
body of Christ.
Paul‟s personal testimony to King Agrippa in Acts 26:15-
18 is a strong evidence of a minister being called by God.
Paul was chosen by God to go to the Gentiles. Thus John
MacArthur writes, “The Spirit of God manifests Himself in the
gifts of the Spirit so that we might minister. It is God who
calls us and puts us in the ministry; it is not something we
choose.”96
Reasons for Paul‟s Practice of Tentmaking
As a Roman citizen Paul could freely move throughout the
territory and could have encouraged patrons, churches and
95
1 Corinthians 12:28; cf. Ephesians 4:11-13.
96
John MacArthur, To Fulfill the Word of God, available
from http://www.biblebb.com/files/MAC/sg2137.htm; Internet
accessed, May 25, 2007.

63
individuals to help him financially in his mission work.
Nevertheless, Paul purposefully prefers the „tentmaking
pattern‟ of ministry for living rather than accepting a
patron‟s contribution.97
The question can be asked what are the
reasons that led Paul to work when he did not have to work.
There are three major reasons why Paul worked to support
himself in his mission practice.
Social Situation
Apostle Paul was not compelled to practice tentmaking in
his mission work. However, he realized that by seeking support
from the patrons he might become a stumbling block for the
Gospel. Therefore, he employs tentmaking strategy in order not
to hinder the spread of the gospel and also to demonstrate
exemplary life to the people.
Not to Hinder
In 1 Corinthian 9:12; 2 Cor.6:3ff Apostle Paul mentions
twice that he does not want to collect material benefits from
those to whom he preaches, for it will hamper people to accept
Christ.98
Paul uses the Greek noun e;gkopjh; (enkope which mean
97
Gary W. Demarest, The Communicator’s Commentary:1,2
Thessalonians; 1,2 Timothy, and Titus, edited by Lloyd J.
Ogilvie (United States of America: Word, Inc., 1984),140.

64
obstacle) in 8:9,  (proskomma, stumbling block) and
8:13  (skandalizein, to cause to stumble), the verb
form  (enkoptein) in v13 is used which means “to stop”
or “to prevent.”99
Thus, Paul does not want to discredit or be
an obstacle or stumbling block that would prevent the
advancement of the Gospel by receiving financial support.
Verse 12 reads, “If others have this right of support
from you shouldn‟t we have it all the more? But we did not use
this right. On the contrary, we put up with anything rather
than hinder the gospel of Christ.” In this verse, the word
“others” refers to other apostles who had received help from
the Corinthians.100
If the other apostles could receive
financial support from the Corinthian church then how much
more could Paul who was regarded as their spiritual father?
Nonetheless, Paul did not ask their help because Paul did not
want to hear the Corinthians complaining regarding help from
them. It is also possible that thus accused him of preaching
to get money or food from them.101
98
David E., Garland, 1 Corinthian: Baker Exegetical
Commentary on the New Testament (Grand Rapids, Michigan: Baker
Academic, 2003), 413.
99
Ibid.
100
Hale, The Applied NT, 655.
101
Ibid.

65
In addition, Siemens states that, “He gives Gentiles no
reason to distrust his message or motivation. He is not a
“peddler of God‟s Word,” “not a people-pleaser,” saying things
to gain fatter profits.”102
For the Jews to support their
religious leaders and teachers was custom;103
however it
aroused the suspicions of the Gentiles.104
For this reason,
Paul considered it is better not to take any honorarium for
his preaching because it may hinder people from accepting
Christ even though it was physically and financially taxing.
Roland Allen in his book, Missionary Methods: St. Paul’s
or Ours?, states that Paul did not depend on financial
assistance from his congregations since there were several
heathen teachers who gave lectures and collect money from his
attendees.105
Other groups of people also attracted people by
exhibiting their shows and collected money from the people.106
102
Ruth E. Siemens, “Tentmakers Needed for World
Evangelization,” Perspectives: On the World Christian Movement
a Reader, 3 rd edition, edited by Ralph D. Winter (Pasadena,
California: William Carey Library, 1999), 738.
103
Ruth E. Siemens, “The Vital Role of Tentmaking in
Paul‟s Mission Strategy,” International Journal of Frontier
Missions 14 (July-Sept, 1997): 123.
104
Ibid.
105
Roland Allen, Missionary Methods: St. Paul’s or Ours?
(Grand Rapids, Michigan: Wm.B.Eerdmans Publishing Co, 1962),
49.
106
Ibid., 12.

66
Therefore, Paul did not want to be part of any one of them,
and so he refused to receive anything from those who listened
to him.
Not to be Obligated to the Donor
According to the etiquette of social reciprocity in the
ancient world, the receiver of a gift or favor was obliged to
respond to the giver with kindness and return a counter-gift
or favor; this practice was prevalent.107
On a practical point,
Paul did not want to become client of the donors, because of
the social context where gifts and favor played an important
role in interpersonal relationships.108
Therefore, Paul
purposefully prefers tentmaking practice in his mission work
because he wanted to be free of obligations to donors, not
obliged to anyone-no strange church, no wealthy client, and no
social clique.109
Demonstrate Exemplary Life
Paul regarded idleness, which was prevalent in Greco-
Roman society in that era, as inappropriate for the Christian
107
Peterman, Paul’s Gift from Philippi, 3. Also see in
Garaland, 1 Corinthians, 419.
108
Garland, 1 Corinthians, 419.
109
Ibid.

67
believer. In 1 Thess.5:14 and 2 Thess.3:6-13 Paul cites
“idleness” two and three times respectively in these verses.
The word (ataktos) literally mean “to be disorderly or
insubordinate,” which can refer to “idleness or laziness.”110
F.F Bruce states that  is people who are
undisciplined, not maintaining proper order but living like a
malingerer. Particularly in this perspective they are the
“loafers” who abandon their daily work and live in idleness,
by depending on others.111
Apostle Paul persistently instructs
“believer to be diligent, hard working, earning the respect of
outsiders (1 Thess.4:11-12).112
Thus, since Paul warned that
idleness is bad example Christians should not practice
idleness as a part of life thereby imitating the secular
110
Early J. Richard, Sacra Pagina Series Vol. 11: First
and Second Thessalonians, edited by Daniel J. Harrington, S.J
(Collegeville, Minnesota: A Michael Glazier Book Publishing by
the Liturgical Press, 1995), 270. Roger Jr. states that the
word avta,ktwj in this passage would be special indication about
idleness and neglect of duty which represent some of the
members in Thessalonians church in view of the shortly
expected parousia, because during the first century people
though that Jesus would come back during their time. Hence
they do nothing just waiting for the second coming of Christ
that makes them idle. Roger Jr., The New Linguistic, 480.
111
F.F. Bruce, Word Biblical Commentary Vol. 45: 1 & 2
Thessalonians, edited by Bruce M. Metzger, David A. Hubbard &
Glenn W. Barker (Nashville: Thomas Nelson Publishers, 1982),
122.
112
Garrison, Redemptive Almsgiving, 114.

68
world.113
Thus, Paul deliberately sets the example of hard work
to support himself he says, “we work night and day laboring
and toiling so that we would not be a burden to any of you” (2
Thess.3:8). Paul challenged all Christians to be diligent and
called upon his converts to be like him and take him as an
example and imitate him.
Church Situation
This section moves from the wider social reason to its
more practical connection, that is, the church situation. The
reasons for the Apostle Paul to apply tentmaking in his
mission practices are obscured in Church situation. Following
are some of the causes.
Wrong Motive of Supporting Ministers
Apostle Paul did not usually depend and seek financial
support from the church for his personal needs, even when he
was in need he refuses to ask for support from the Corinthian
church. The question is who would have paid if Paul wanted to
receive financial support? According to Siemens, perhaps the
wealthy parishioners, and since the Corinthian church was a
113
Siemens, Tentmakers Needed, 738-39.

69
quarrelsome church, Paul would have obliged to do what the
wealthy in the church demanded.114
In 2 Corinthian 2:17 Paul refers to “those who peddle
 (kapeleuontes) the word of God” which meant “to
pawn off a product for gain. This word is also used in the
“LXX in Isa.1:22 for those who mix wine with water in order to
cheat the buyers.”115
In 2 Cor.4:2, Paul uses the word “[who]
tamper  (dolountes) with God‟s word” means „to deceit,‟
„to use bait,‟ „to ensnare,‟ „to corrupt.‟116
In 2 Cor.11:20 he
uses another word who “prey upon” (katesthiei) pres.
ind. act.  (katesthio) which literally translates to
mean „to eat up,‟ „to devour.‟117
Rogers explains that the
reference may be the one who takes advantage of the privilege
of receiving help, thus, it reads, if anyone who eats you out
of house and home.118
Furthermore, the word (lambanei)
literally means „to take,‟ or „to receive.‟ Rogers makes it
114
Ibid.
115
Rogers Jr, The New Linguistic, 396.
116
Ibid.
117
Ibid.
118
Ibid., 415

70
clear that they “catch you” as birds in a snare, or fish in
bait.”119
This vocabulary indicates that the intention of giving
money to Paul from the Corinthian church was not pure in
motive. Barnett asserts that these words imply improper
payment, and, Paul does not want to be discredited in his
ministry.120
Therefore, Paul would rather earn instead of
receive from such patrons. Paul refused support because the
attitudes of the parishioners were improper.
Identifying Himself with the Lowest
God desires that there should not be any barrier between
Jews and Gentiles, and rich and poor. But ignoring God‟s
purpose the Jews confine the gospel only among the Jews. God
called Paul; however, to carry on the gospel, accordingly, he
was commissioned to the Gentiles. Thus, in his tentmaking he
contextualized his ministry and became accustomed to the
cultures and customs of wherever he went so that he would win
people to Christ. He says, “To the Jews as a Jew and to the
Greeks as a Greek-as an educated Gentile. But he also adapts
119
Ibid.
120
Barnett, Tentmaking, 926.

71
to the “weak”-the lower classes.”121
Basically, artisan
expertise comes from lower class of people (c.f. 1 Cor. 9:19
ff). Thus, Paul reaches out to those in the market place.
Siemens states that “Paul focuses on them because most of the
people in the empire were at the bottom 70 to 90 percent were
slaves.”122
However, Paul did not neglect the upper class or the
wealthy and educated classes. We know that he went to Athens
and talked as a philosopher with philosophers and the affluent
men and women. Paul identified himself with the people; he was
a scholar, philosopher, teacher and tentmaker. He availed
himself the lower class of people as a friend. Above all,
Paul‟s identification was with Christ.
Personal Situation
Finally, the Apostle Paul did tentmaking in his mission
work gladly and intentionally. He himself resolved to employ
trade in his work. In 1 Corinthians 9, Paul gives his personal
reasons for his choice to trade. He says “for though I am free
from all men, I have made myself a slave to all, that I might
win the more. I have become all things to all men, that I
121
Seimens, Tentmakers Needs, 738-739.
122
Ibid.

72
might by all means save some” (1 Cor.9:19, 22). Dave English
states,
In context, Paul applies this great statement on
identification to working for a living. Paul became one of
the people, an everyday working person. He identified with
his hearers in the most obvious and profound way possible-
he worked just like they did. He incarnated the gospel in
everyday life.123
In light of his personal choice to work Paul integrates work,
faith, and witness. These principles arouse spiritual interest
and scrutiny of their lives. In other words they incarnate the
gospel by working.
The Right of Apostle Paul
1 Corinthian 9, the Apostle Paul describes his right to
receive money from churches and his parishioners. 1 Cor.9:13
reads, “Don‟t know that those who work in the temple get their
food from the temple…” It is clear that according to Jewish
law priests were given the sacrifices offered by the community
(cf. Number 18:8-9, 12-14; Deut.18:1-5). Priests who were
serving in the temple were permitted to earn their living from
the temple.124
Verse 14 reads, “in the same way, the Lord has
123
Dave English, Tentmaking: The Power of Lay-Driven
Ministry; available at
http://www.globalopps.org/faq/index.htm; internet accessed May
17, 2007.

73
commanded that those who preach the gospel should receive
their living from the gospel.” Paul quotes from Matt.10:9-10;
Luke 10:7), and uses the word ou[toj kai. (outos kai) dietaxen
(dietadzen) also, aorist indicative active diatazw (diatasso)
which means “to give order,” or “to command.” The aorist
indicates that Paul was consciously referring to the past
origin of the teaching of Jesus125
that Jesus states that
“apostles and preachers were entitled to receive payment or
food from their work of preaching and teaching.”126
However, Paul says, “but I have not used any of these
rights. And I am not writing this in the hope that you will do
such things for me” 1 Cor.9:15. Despite his privileges Paul
did not take and seek money from parishioners. P.W. Barnett
states that it is not only Biblical to receive support from
congregations but it is also Greco-Roman culture to receive
from patrons.
124
Hale, The Applied NT, 655; Heinz A. Suter supports this
view, “In the Old Testament, besides priest, Levites, and
temple servants (so-called “full-time”), we encounter people
earning their living and fulfilling God‟s calling purpose in
their everyday context.” “Starting Kingdom Companies: A
Biblical and Historical Overview,” On Kingdom Business, 181.
125
Gleon L. Rogers Jr. & Cleon L. Rogers III, The New
Linguistic and Exegetical Key to the Greek New Testament
(Grand Rapids, Michigan: Zondervan Publishing House, 1998),
368.
126

74
Greco-Roman culture was accustomed to traveling
philosophers and teachers who would be paid a fee for
their efforts or, alternatively, given hospitality and
other benefits by wealthy patrons.127
Paul could have enjoyed all the privileges and financial
support from his patrons yet he did not. Hock clearly states
that,
Even though, as an apostle, he had the right to be
supported (v. 6), a right, he pointed out, that was
clearly justified by experience (v. 7), by Scripture (vv
8-10), by religious practice (v. 13), and even by the
teaching of Jesus (v. 14). Nevertheless, Paul did not
make use of this right (vv. 12, 15). His refusal to do so
is grounded in his apostolic self-understanding (vv. 16-
18), which draws upon a number of traditions.128
Paul though an apostle, did not exercise his freedom because
he understands that his apostleship, which God has bestowed
upon him, was more important rather than depending and
exercising his right, privileges and freedom.129
127
128
Ronald F. Hock, “Paul‟s Tentmaking and the Problem of
his Social Class,” Journal of Biblical Literature, 97, no.4,
(1978): 559.
129
This idea is supported by Gary W. Demarest. He states
that Paul and his co-workers, preferred to follow a different
method in order not to be misunderstood or blamed of being
profiteers (1 Cor. 9:3-15). He never rejects anyone the right
to earn his sustenance by preaching the gospel. He did not
need others to follow his chosen pattern. He refused his
rights in order to establish his own example. The Preacher’s
Commentary 1, 2 Thessalonians, 1, 2 Timothy and Titus
(Nashville: Thomas Nelson Publishers, 1984), 142.

75
1 Cor.9:19 reads, “though I am free and belong to no man,
I make myself a slave to everyone, to win as many as
possible.” In this verse there are two vital phrases to be
noted. The first phrase is “though I am free and belong to no
man,” in Greek word evleuqeroj ... evk pantwn (eleutheros…ek panton)
mean „free‟ or „independent of all men.‟130
According to Hale,
there are two implications about this independence from men.
First in the spiritual sense, he was free from sin and from
bondage to the world. Second, in a financial sense, he was
free because he owed nothing to his congregation. He earned
his own living. Thus, Paul did not belong to any man.131
In the second phrase, “I make myself a slave to
everyone,” the word  (emauton edoulosa) which
means “I enslaved myself.”132
Here Paul made himself a slave of
Christ (1 Corinthian 7:22).133
Furthermore, “enslaved” refers
to his trade, because people especially those who work for
130
Ibid.
131
Thomas Hale, The Applied New Testament Commentary
(Lottbridge Drove, Eastbourne: Kingsway Publications, 1996),
656.
132
David E. Garland, 1 Corinthian: Baker Exegetical
Commentary on the New Testament (Grand Rapids, Michigan: Baker
Academic, 2003), 428.
133

76
leathers were regarded as low-status and thus, betrayed his
social class.134
Hale asserts that there are two crucial things that can
be noted from this assertion;
First… “Paul takes a key dogma for Stoicism-the free man
is one who does as he wishes without regard for the
opinions of others-and reverses it in a paradoxical
manner”… Making himself a slave to all, frees him from
all. He need not known to anyone or become their today…
Second, the slavery imagery (steward, slave) upends the
idea of the minister “as a patriarchal overlord or
master”… his identity as a slave is “in harmony with the
fact that his office is determined by the cross… reject
the benevolent patriarchal model of aristocratic
leadership” and undermines the normal status hierarchy
that governed this ancient society.135
With this objective Paul, without any reluctance gave up all
his privileges, rights and freedoms and made himself a slave
of Christ as well as a slave to everyone with the intention of
winning as many people as possible into faith in Christ.
Paul‟s Obligation
The Apostle Paul believes he was called by God thereby
his foremost obligation is to proclaim the gospel. Accordingly
to him that gospel should be free of charge as God paid the
price on the cross through His Son Jesus Christ (1 Cor.9:16-
134
Garland, 1 Corinthian, 428.
135
Ibid, 429-429.

77
18).136
Therefore, he has no choice but to obey the task which
he was assigned to accomplish. Barnett affirms that “his
obedience to God would have been diminished by receiving
payment from others. His pay was to receive no pay. His work
was between him and God; he would not be paid for it.”137
Paul
worked as an application of Christian obedience and obligation
to proclaim the gospel humbly and perpetually for the
extension of God‟s Kingdom.
Evangelism Tool
For Paul situations did not compelled him to adopt a
tentmaking practice in his mission activity.138
But he did
tentmaking voluntarily. Siemens states that “he freely chose
this sacrifice in order to remove an obstacle to the gospel
should rivet out attention.”139
Paul set pattern of the right
way of living and not become a trouble for others; thus, he
“toiled and labored by night and by day in order that they
might not burden anyone” (cf. 1 Thess.2:8-9).140
136
137
Ibid.
138
Contra Siemens, Why did Paul Make Tents?
139
Ibid.

78
It is true that Paul occasionally enjoyed the hospitality
of God‟s saints (Acts 16:14-15) and accepted contributions
from different churches (Phil.4:16), Nevertheless, he earns
his own living through making tents.141
For the Apostle Paul,
it was not only to support his living but it was also one of
his mission strategies to share the gospel with fellow
workers, customers and those who stopped by.142
Oscar Broneer observes that there was biennial Isthmian
games which was held only 10 miles away from Corinth and that
thousands of people come from different parts of the Roman
Empire to participate and worship at the shrine of Poseidon.
140
George Arthur Buttrick, ed., The Interpreter’s Bible :
The Holy Scriptures, in the King James and Revised Standard
Versions with General Articles and Introduction, Exegesis,
Exposition for each book of the Bible, Vol. X1 (Nashville:
Abingdon Press, 1955), 336.
141
A. Scott Moreau, Gary R. Corwin & Cary B. McGee,
Introducing World Missions: A Biblical, Historical, and
Practical Survey (Grand Rapids, Michigan: Baker Academic,
2004), 65; espouses by Hans Conzelmann, A Commentary on the
Acts of the Apostles: Hermeneia-A Critical and Historical
Commentary on the Bible, trans. James Limburg, A. Thomas
Kraabel (Philadelphia: Fortress Press, 1969), 151.
142
William W. LeConey, A Study of the Bi-Vocational
Ministry with Focus on American Baptists in New Jersey
(Unpublished Ph.D dissertation, Eastern Baptist Theological
Seminary,1986), 30.

79
Thereby, Paul probably decided to stay back,143
“because at
such occasions large numbers of tents were needed to shelter
the crowds.”144
It is likely that Paul made use of this
opportunity to share the Gospel message with visitors at
Isthmia.
Summary
There are seven major principles which Paul applies in
his tentmaking ministry. These principles are summarized in
the followings:
1. Paul does not want to be a hindrance to the Gospel by
doing things for his own benefits.145
2. Paul preserved his integrity as God‟s servant, unlike
heathen religious teachers who manipulate.146
143
Oscar Broneer, “The Apostle Paul and the Isthmian
Games,” Biblical Archeology (February, 1962): 2-31; n.30,
William W., A Study of the Bi-Vocational, 30.
144
Ibid.
145
Refer to “Not to Hinder,” chapter 3 under Social
Situation, sub-point and also this idea can be incorporated
with Apostolic right to receive but does not want to be depend
on the church even if he has right to seek financial
assistance from the church. See “Right of Apostle Paul,” under
Personal Situation sub-point in chapter 3; also Peterman,
Paul’s Gifts from Philippians, 171.
146
Refer to “Not to Hinder,” under Social Situation sub-
point in chapter 3; also see scholars who supported this idea
are Polhill, states that many of the pagan teachers and

80
3. Paul does not want to be a burden to others rather he
chose to be self-supporting.147
4. Paul does not want to be a client under obligations to
the supporting contributors or patrons.148
5. Paul wants to set an example of hard working where
idleness was prevalent in Greco-Roman society.
6. Paul employs his trade as a tool for evangelism.149
philosophers they depended on people‟s contribution for their
daily needs. Whereas Paul may have been very careful
especially places like Corinth to avoid any associations with
these street preachers. The New American Commentary, 384;
Roland Allen, Missionary Methods, 49.
147
Refer to “Right of the Apostle,” in chapter 3, even if
Paul had ever right to receive and seek financial support from
his patron, however, he did not fully depend rather he worked
day and night in order to support himself. Also cited in “Paul
Sets Example.” 2 Corinthian 11:9; 12:13-14, Paul states that
he does not want to be a burden. G.W. Peterman, states that
“in this context the term burden is a financial one.”
According to Greco-Roman financial dependence yielded social
dependence and inferiority. “Thus, Paul‟s repeated insistence
that he will not be a burden appears to reflect a resolution
on his part not to contract social obligations with the
Corinthians through money.” Paul’s Gift from Philippi, 168.
148
Refer to “Wrong Motive of supporting Ministries,” under
the sub-point Church Situation, and also see, “Social
Obligation,” under Social Situation sub-point in chapter 3,
also cited in Garland, 1 Corinthians, 419. Peterman also
states that according to the social reciprocity in the ancient
world, the receiver has an obligation to respond to the giver.
Therefore, Paul does not want to be accountability and
obligation with donors. Paul’s Gift from Philippi, 419.,
Rogers Jr., The New Linguistic, 396; Barrnett, Tentmaking,
926.
149
Refer to “Tool for Evangelism,” under Personal
Situation sub-point in chapter 3, also cited by Siemens,
Tentmakers Needs, 738-739.

81
7. Paul does not want to receive any payment for his
preaching of the gospel because he believes that the
gospel should be free of charge as God has already paid
the price on the cross through His Son Jesus Christ, (1
Corinthian 9:16-18).150
150
See discussion on “Paul‟s Obligation,” under Personal
Situation sub-point in chapter 3; also cited by Barnett,
Tentmaking, 927.

82
Chapter 4
INTEGATIVE ANALYSIS OF THE FINDINGS
In addition to the writer‟s knowledge, the writer
conducted field research to investigate the Sangtam people‟s
view on tentmaking in chapter 2. The third chapter explored
Paul‟s principles of tentmaking. This chapter analyzes the
findings from the preceding chapters in order to bring out
some relevant implications to the United Sangtam Baptist
Lithroti Ashimukhung.
Ministers‟ Work
The data analysis in chapter two shows that the majority
of the Sangtam believe that ministers should not work outside
of the church while serving in the church as a full time
worker. The expectations of the people from the ministers are
total commitment, dedication, and full engagement in church
ministry. The majority of the Sangtam people believe that
ministers who work and seek job outside of the church are not
fully committed. Some believers complained that the ministers,
who worked outside of the church, did not serve faithfully

83
after getting another job. The meaningful vocation such as
teaching in Bible Colleges and elementary school demands
ministries time. Sangtam people have developed a negative
attitude toward ministers working outside of the church due to
the precedent cases that missed the priority. Further, church
members think that ministers should not have two ministerial
responsibilities.151
Another drawback could be the lack of immediate
availability of the ministers, in times when they needed the
most. For instance, practical problems that arise when church
members die, has accident serious illness happen among the
church members and yet minister cannot be available. In this
juncture ministers immediate availability is expected for the
members need comfort and encouragements.152
The accessible presence of the minister is very
important, but it should also be noted that the minister is
exhorted to take care of his family. Thus, work is divinely
given to mankind as a means to survive; in the same way, Paul
strongly believes work is based on the concept of creation.
Thereby, he worked day and night in order to survive.
151
Refer to “Ministers Working Outside of the Church,” in
Chapter 2.
152
Dennis W. Bickers, The Tentmaking Pastor: The Joy of
Bivocational Ministry (Grand Rapids, MI: Baker Books, 200),
126.

84
Nevertheless Paul was always available in any situations and
in time of needs, he demonstrates hard work in the midst of
the prevalent idleness in the society. He also demonstrates a
holy life through his hard work in the midst of immoral,
idolatrous and corrupt society. Furthermore, Paul regards and
applies work as a tool of evangelism to reach out people with
the gospel.153
He spent most of his time in his trade, “we
worked night and day” (1 Thessalonians 3:4) but for him work
does not mean that he was not dedicated to serve God, because
for Paul dedication is a matter of heart and life, not just
position and vocation. Thereby, his ministry was very
fruitful; he established many churches and won many souls to
Christ.
Compared to the negative view of the Sangtam people
regarding ministers‟ tentmkaing, the Apostle Paul has painted
a positive and balanced view on tentmaking; for Paul work is
divinely given that needs to be dedicated to God and for
glorifying Him. By working he did not want to become a
stumbling block besides he did not become a burden for others.
Therefore, Sangtam people must realize that ministers may
have the opportunity to work outside of the church, provided
like Paul, the situation should only be considered as short
153
See “Seven Principles,” in chapter 4

85
term, if not temporary. The church should grow in their faith
and consequently grow in their love and become responsible and
accountable to taking care of their minister‟s family‟s needs.
This provision is not without advantages. When ministers are
engaged in manual work with the common people, they have
opportunities to share the gospel and also to build better
relationship with people, and additionally, the ministers‟
economic life will also improve.
Ministers‟ Situation
In difficult situations, ministers are compelled to find
other means to supplement their living.154
Nevertheless, in
spite of the perceived instability and financial constraint in
154
The present economic trend and average annual income of
the church is Rs. 112500 (US $ 2500), which shows that the
church is financially unhealthy to the low income of the
believers. That affects the church unable to afford and
increase ministers‟ salary consequently, ministers among the
USBLA are suffering because of inadequate salaries. The
condition of the ministers is such that they cannot afford to
send their children to school due to the lack of finance. This
is just one of the unspoken problems that the Sangtam are
facing. USBLA ministers‟ salaries are very insufficient in
contrast to daily increase in market prices, family members
and living standards. According to table 1 in chapter 1 the
total average of ministers‟ salaries is Rs. 3500 (USA $ 75).
How can ministers and their families survive with this amount?
Bible does not say that minister‟s children should not be
educated and ministers‟ family should suffer and live in
poverty.

A CRITICAL ANALYSIS OF THE CONCEPT OF TENTMAKING AMONG THE UNITED SANGTAM BAPTIST LITHROTI ASHIMUKHUNG

A CRITICAL ANALYSIS OF THE CONCEPT OF TENTMAKING AMONG THE UNITED SANGTAM BAPTIST LITHROTI ASHIMUKHUNG

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A CRITICAL ANALYSIS OF THE CONCEPT OF TENTMAKING AMONG THE UNITED SANGTAM BAPTIST LITHROTI ASHIMUKHUNG