Here at Selling Jesus, we frequently address—as one might imagine, given the name—the sin of selling Jesus. Plain passages of Scripture such as Matthew 10:8 and 2 Corinthians 2:17 all forbid selling ministry and spiritual benefits, most especially biblical teaching. This applies to seminary tuition, gospel conference tickets, Bible version licenses, worship music royalties, Christian e-book charges, and more. If you want to know more about our position, or see how ministry ought to be supported, you can browse the articles on this site.
However, a question arises at this point: If selling Jesus is a sin, is buying Jesus a sin? Often, people are convinced by the biblical arguments that Christian teaching should not be sold but then want to know whether Christian teaching may be bought. How does this apply to a Christian who wants to go to a seminary that charges tuition, read an e-book that costs money, etc.?
Purchasing Spiritual Things May Be A Sin
In general, buying Jesus—that is, exchanging money for spiritual things—is a sin. This has been universally recognized by the church in ages past. This sin of making the things of God a matter of commerce has most often been labeled simony, in reference to the magician who attempted to purchase the power to bestow the gift of the Holy Spirit on others.
When Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money. “Give me this power as well,” he said, “so that everyone on whom I lay my hands may receive the Holy Spirit.”
But Peter replied, “May your silver perish with you, because you thought you could buy the gift of God with money!” (Acts 8:18-20)
Typically, this label of “simony” is attached to the activity of those who would purchase ecclesiastical office, especially because such ordinations involve the laying on of hands, that ceremony sought by Simon. However, this term has been used historically to describe the buying and selling of all other sorts of spiritual things such as the Lord’s supper, baptism, etc.
Purchasing Biblical Teaching May Be A Sin
We should recognize that commerce around Christian teaching fits within this category, and therefore may also be a sin. The one who attempts to purchase Christian teaching is not merely attempting to purchase raw knowledge, a set of propositions and dry information about the Christian faith; they seek to effect in themselves a work of the Spirit of God, who not only propositionally communicates to them the truth of God, but experientially communicates to them the goodness of God so that it would not be rejected (1 Cor. 2:14). This spiritual enlightenment happens through a human teacher as an instrument, but its agent is the Holy Spirit.
We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us. And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words. (1 Corinthians 2:12-13)
Note that Paul speaks of such truth as being freely given. If such truth is freely given by God, then it must be freely given by man in order to obey the command of Christ: “freely you received, freely give” (Matt. 10:8).
More to our point, if the one who purchases Christian teaching ultimately seeks to purchase an effect of the Spirit, he engages in the same sin as Simon.
Purchasing Spiritual Things Is Not Necessarily a Sin
However, notice Peter’s identification of Simon’s sin. His accusation is not that Simon has bought the Holy Spirit. In fact, Simon hasn’t. His accusation is that Simon believes the Holy Spirit can be bought, warranting an exchange for money—“because you thought you could buy the gift of God with money!” The root sin in “simony” is to regard the work of the Spirit as a matter of commerce.
If something that should be given freely is withheld, those who use money in order to acquire it do not necessarily regard it as a matter of commerce, but simply operate within existing constraints. To purchase something when no alternative means of access is available is not to suggest that the object of purchase ought to be the subject of such an exchange.
Consider Thomas Aquinas’s explanation of a circumstance where it would be right to purchase ordination to a church office.
It would be simoniacal to buy off the opposition of one’s rivals, before acquiring the right to a bishopric or any dignity or prebend, by election, appointment or presentation, since this would be to use money as a means of obtaining a spiritual thing. But it is lawful to use money as a means of removing unjust opposition, after one has already acquired that right.[1]
To paraphrase: “It is sin to bribe someone to give you a pastoral position that would best be given to another. However, if such a position rightly belongs to you and a corrupt system stands in the way, it would not be a sin to use money in order to secure that position.”
This might be odd to suggest that something akin to a bribe could be permissible, but an analogy helps here. Like simony, human trafficking is a sin. While kidnapped people should not be bought, none would fault someone for purchasing a slave or ransoming a hostage in order to free them.
We see a similar principle in the life of Jacob (Genesis 31:41). When Laban wrongly withheld Rachel from Jacob after he had done the work agreed upon, Jacob’s decision to work seven more years was not a concession that Laban’s trickery was right. Similarly, when he decided to continue working for Laban in order to get the financial wages wrongly withheld from him, he was not endorsing Laban’s crooked dealings.
The problem with simony is not the actual exchange of material things for spiritual things, but regarding the imposition of that exchange as right.
Purchasing Biblical Teaching Is Not Necessarily a Sin
In this light, it may be obvious that purchasing Christian teaching is not necessarily a sin. Since we have framed the vindicating factor as a matter of “rights,” we ought to ask whether Christians—and even non-Christians for that matter—have a right to biblical teaching. While no one is owed anything in particular, God has freely given his Word, and so it ought to be regarded as a “right.”
Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! (Isaiah 55:1)
In other words, no one has the authority to restrict access to biblical teaching by means of a paywall.
Its heads give judgment for a bribe; its priests teach for a price; its prophets practice divination for money; yet they lean on the LORD and say, “Is not the LORD in the midst of us? No disaster shall come upon us.” (Micah 3:11)
For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Corinthians 2:17)
If this is the case, then the one who purchases biblical teaching may be like the redeemer who frees the slave. He does not need to do so out of a heart that regards biblical teaching to be a matter of commerce, but as one who operates in a world where it is treated as a matter of commerce.
When Is Purchasing Biblical Teaching A Sin?
To summarize, purchasing biblical teaching may be a sin, but is not necessarily a sin. So when is it a sin and when isn’t it a sin? The disciple who regards biblical teaching to be a matter of commerce sins, but the one who does not regard it to be a matter of commerce does not sin.
Of course, now we have introduced an interesting qualification that requires us to distinguish between objective and subjective signals.
Objective signals: Former matters we’ve discussed have clear objective signals. Is the candidate minister purchasing the position unqualified to hold it? If so, he is a simoniac. Has the one who purchased the kidnapped individual refused to free them from bondage? If so, he is a human trafficker. But when it comes to the sale of Christian teaching, there are not frequently objective signals. We might ask, was it being offered for free before a price was offered? This is often the case in weddings, funerals, and counseling, where the service is offered for free but the party who requested the service chooses to make a payment regardless. However, in other sorts of Christian teaching, this isn’t a common dynamic.
Subjective signals: The majority of the signals that one has to consider are largely subjective, internal. Rather than mourning the sale of Christian teaching, am I enjoying the experience of purchasing something as I might in other commercial interactions? Am I legitimizing this sale by regarding the price as “fair?” Am I thanking the seller in a way that suggests the exchange itself was a good thing? Am I refusing to speak out about the matter when my gifting and the occasion call for it? Some of these questions can be informed by outward observations, but ultimately need to be answered by the individual through an introspective examination of the heart.
The Aristotelian categories of material causes and formal causes provide useful vocabulary here.[2] For example, we may distinguish between material obedience and formal obedience. Material obedience is to a thing commanded, but formal obedience refers to the heart of submission behind it. Let’s say that a local gang has decided to extort your business by requiring a monthly payment of $100.
- Both material and formal obedience: You believe that this demand is within the gang’s lawful authority, and so you obey with a heart of submission regardless of the inconvenience.
- Material but not formal obedience: You reject the gang’s supposed authority but pay the money anyway so that your storefront is not harmed.
- Neither material nor formal obedience: You keep your money and face the consequences.
While it is permissible to pay off the gang to protect yourself, it would be wrong to treat the racket as though it were an honorable system (Isa. 5:20). Therefore, the first approach would be sinful, but either of the latter two options are permissible.
We can apply these categories to our question of simony. Let us distinguish between material commodification and formal commodification. Commodification refers to the process of making something a matter of commerce,[3] so material commodification would be making something a matter of commerce outwardly by selling or purchasing it, and formal commodification would be doing so inwardly by regarding it as something to be bought and sold. Let’s consider a situation where there is a commentary on the book of Acts in an e-book format available for $20.
- Both material and formal commodification: You believe that it is reasonable for the Christian teacher to sell this e-book; you purchase the book gladly.
- Material but not formal commodification: You grieve the sale of biblical teaching, but you desire to learn more about the book of Acts and do not want to be hindered from doing so, so you purchase the e-book.
- Neither material nor formal commodification: You don’t purchase the e-book.
Material commodification of Christian ministry is not itself forbidden by the word of God, though formal commodification is. The first approach is forbidden since it involves formal commodification of ministry, but the latter two are acceptable since neither involve the formal commodification of ministry.
When Is Purchasing Biblical Teaching Unwise?
In the human trafficking analogy, there are times when it may be wise to pay a ransom and times where it would be unwise to pay a ransom. It’s a common adage that one should not negotiate with terrorists; perhaps such a purchase would confirm the criminal in his behavior and lead him to kidnap again.
The same question arises for purchasing biblical teaching. While it may be permissible, one needs to question whether they are unnecessarily propping up the sinful commercialization of God’s word.
Here are some questions you may ask yourself:
- How helpful will this teaching be?
- Are there teachers more faithful with their ministry fundraising that I could go to first?
- How high is the cost? To what degree will my funds be useful to perpetuate the sale of Christian teaching?
- How egregious are the licensing practices of the distributor? To what degree will my purchase be confirming their inhibition of translators and others in making use of their work?
- Before making this purchase, should I write to the distributor of this teaching (author/publisher/conference organizer/seminary) and explain my moral dilemma and the biblical case for ministry that freely gives?
There is no one-size-fits-all answer for these questions. Given your particular needs and abilities, you may respond differently than the next individual.
In that vein, a few personal examples may be helpful here:
- I have chosen to avoid using non-free Bible study software products such as Logos because they tend to be especially wayward in these considerations. Not only do such products tend to have a high cost and restrictive licensing, they also are pillars that enable the whole industry of the Jesus trade. Moreover, almost anything accessible via such platforms can be accessed elsewhere, often more cheaply. While I recognize that others may benefit from these platforms to a degree that warrants their purchase, I do not believe I would.
- I also chose to attend The Log College & Seminary. While other seminaries may have been more suitable in some ways—I am a Baptist, and LCS is a Presbyterian institution—I did not consider these factors to be as important as selecting a seminary committed to free training for prospective ministers.
- Each year, I usually attend a gospel conference that charges for tickets. (The specific conference is not necessarily the same each year.) While I do not believe it is right to charge for these sorts of gatherings, they are often run by local churches that are not attempting to build any sort of industry on the opportunity. In my estimation, the direct spiritual benefit of meeting with other brothers outweighs the indirect spiritual harm that may arise as an unintended consequence of my ticket purchase.
- When I preach through a new book of the Bible, I purchase a number of commentaries on that book that I would not be able to access otherwise. My primary concern is that my congregation be well-fed sheep, and this ultimately trumps my concern to go out of my way to actively resist the Jesus trade as I might in other areas.
Because these remarks involve concessions to differing circumstances, they may seem like a hodgepodge of unprincipled pragmatism. Hopefully, the previous distinctions between material and formal commoditization make it clear why they are not. Where actions are permissible, wisdom must be employed for biblical priorities to be kept in order.
Most people who have tried to live the Christian life faithfully recognize the need for such wisdom decisions. Many have zealously participated in boycotts against products that come from companies lacking Christian values only to later realize the number of similarly compromised corporations. The quantity is so great that they could not sustain their boycott at the scale needed to do so consistently. The Lord has not called us to avoid all interactions with evil things, but only to be wise about them (1 Cor. 5:9-10). Some have attempted to do so via hermitage, but this is itself forbidden (Prov. 18:1).
Conclusion
The buying and selling of spiritual things ought to be grieved, but buying Christian teaching is not always a sin. Recognizing the distinction between material commodification of Christian ministry and formal commodification of Christian ministry, we may cautiously engage in the former while rigorously avoiding the latter.
For those who have engaged in the sin of Simon, the formal commodification of Christian ministry, the Lord offers forgiveness.
Repent, therefore, of your wickedness, and pray to the Lord. Perhaps He will forgive you for the intent of your heart.” (Acts 8:22)
Let us repent of our ways and be forgiven rather than being poisoned by bitterness and held captive to iniquity!