When people hear the principle that “ministry should be supported, not sold,” they sometimes object by claiming that essentially anything a Christian does can be considered “ministry,” so it’s impossible to apply the principle. We touched on this perspective in the profile of “Jane the Free Thinker.” Jane believes that there are no guiding principles in Scripture regarding money and ministry because “everything is ministry if it’s done as unto the Lord, right? As long as we’re loving God and our neighbor and seeking to make disciples, all of life is ministry! A janitor can work for the glory of God, and when he does, that’s a ministry just as important as preaching. A Christian flipping burgers can be a ministry just as much as praying for someone’s healing!” So Jane has concluded that, just as a janitor can demand payment for the work he is doing, a Christian can demand payment for each prayer he prays for someone.

It’s common for Christians to hold some form of Jane’s view. Therefore, we want to take the time to work towards a careful consideration of the limitations Scripture puts upon what should and should not be considered ministry. We hope to provide a framework that clarifies the concept so that we can discern what true ministry is and know what should not be monetized.

In this article we will see that while Christians should glorify God in all aspects of life, not all work can be classified as ministry. We’ll look at how misinterpretations of biblical passages often lead to the misconception that “everything is ministry.” From a careful examination of Scripture we’ll show that Christian ministry should be understood as Spirit-empowered service specifically and directly for the edification of the Body of Christ. To add further clarity, we’ve included a section of affirmations and denials at the end.

Note that the goal here is not to do a formal lexical study of the word “ministry” as though it were consistently invested with a technical definition throughout Scripture. Rather, our task is to answer the questions: “Are there religious activities done in the service of God which Scripture particularly regulates or sets apart as holy? And if so, what are they?” This also means that we won’t be seeking some formulaic or synthetically simplified approach to Christian ministry, but rather lay the groundwork for wise evaluation.

This article spends considerable space at the beginning tracing the different reasons for confusion around the meaning of ministry. For those who aren’t interested in this lengthy background, it’s recommended that you skip to one of the following sections:

• The Roots of the Concept in Scripture
• A Working Definition
• Application

The Challenge of Balance

One of the most difficult challenges in the Christian life is the task of maintaining biblical balance. The history of the Church has been marked by a tendency to extremes, swinging from one end of a spectrum to the other and seldom finding a healthy equilibrium. This is one of the reasons why debates about sacred vs. secular have often ended in confusion and misunderstanding. Conflation and misplaced generalizations often cloud this topic, which is one that requires nuance, wisdom, and careful distinctions that aren’t always quick and simple. As someone aptly said, “Americans don’t like to fast and pray, they like to pray fast.” This propensity to rush and oversimplify is what we seek to avoid as we think assiduously and search the scriptures for answers to the important questions of what should be considered ministry, which is something traditionally considered sacred.

Background

At the root of some of the confusion about ministry is a lack of clarity regarding the biblical distinction between the sacred and secular. Scripture differentiates between holy and common things (Lev 10:10, Ezek 22:26). However, some authors tend to downplay or understate this biblical distinction while rightly emphasizing the integration of faith in all of life and doing everything for God’s glory.^[1] The challenge lies in balancing the recognition of traditionally sacred vocations and activities with the understanding that all work can be done to honor God, while maintaining the scriptural differentiation between holy and common.

Another factor that contributes to the confusion about what constitutes ministry is the doctrine of the priesthood of all believers (1 Pet 2:9, Isa 61:6, Eph 3:12, Rev 5:10). This uniquely protestant belief might understandably blur traditional differentiations, suggesting that every Christian’s career is potentially sacred. In an article titled “What the ‘Priesthood of All Believers’ Means for Your Work” the author writes:

How many of us feel our work is not “spiritual” enough or doesn’t matter in God’s grand design? Understanding this concept of a “priesthood of all believers” can help us see how all our vocations bear great importance. The priesthood of all believers is an important biblical idea that has great implications for our personal spirituality, our public life in the church and the world, and our work….

When Martin Luther referred to the priesthood of all believers, he was maintaining that the plowboy and the milkmaid could do priestly work. In fact, their plowing and milking was priestly work. There was no hierarchy in which the priesthood was a “vocation” and milking the cow was not. Both were tasks that God called his followers to do, each according to their gifts.^[2]

Here we can see that oversimplifications and misapplications of the priesthood of all believers can lead to a belief that all vocations are categorically the same as priesthood,^[3] provided they are carried out by Christians for God’s glory. Just because all believers now function as priests (offering spiritual sacrifices to God) does not mean all of our activities are priestly. The author references a saying attributed to Luther, but provides no source.^[4] In other works of Luther it is clear that his primary concern is not the spiritual nature of vocations but rather the spiritual nature of all believers.^[5]

A third factor that might muddy the waters of what ministry truly is and blur the lines between spiritual work and secular work is the example of Jesus. Jesus often broke traditional boundaries by interacting with people and in places considered taboo, secular, or unclean by religious leaders of his time (Matt 8:2-3, 12:11-13, Mark 2:15-17, 23, John 6:54). His teachings on the Sabbath might seem to some like a dismantling of sacred distinctions (Mark 2:27). And some may interpret his attack on the Pharisees in Matthew 23 as a dismissal of the idea that “doing ministry” is somehow distinct from anything that results in doing justice, and showing mercy and faithfulness (Matt 23:23).

Challenging Passages

Misconceptions or misapplications like the ones mentioned above tend to revolve around a small handful of biblical passages. Let’s look at each of these passages in turn, see how their misuse might hinder clear thinking about ministry, and offer a more accurate perspective.

1 Corinthians 12:28

“And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues.”

This verse lists various roles and gifts within the Christian community that are deemed essential for the functioning and edification of the church. For many modern readers “administrating” (κυβερνήσεις, “governments” or “leaders” in other translations) might be assumed to refer to administrative work in general as we see it in the business world. Therefore, some people might presume that all administrative roles, even those outside the Church, can be considered ministries (provided they are carried out by Christians).

However, in the context of 1 Corinthians 12, Paul is discussing gifts within the framework of the Church’s needs and the edification of fellow believers. He is not offering a broad and general definition of all administrative work as the exercising of a spiritual gift. Although the word κυβέρνησις only occurs here in the New Testament, we see it three times in the Septuagint where it clearly has the sense of giving “guidance.” Here it means “acts of guidance” both to the individual and to the community of believers,^[6] specifically in terms of the organizational and leadership abilities bestowed by the Holy Spirit to certain individuals to aid in church governance. This is different from general administrative skills that can be learned and applied in various secular professions.

Colossians 3:23-24

“Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.”

These verses are addressed to believing slaves, encouraging them to approach all their work as a service to Christ. As King writes, “People are the immediate object of their service, but not the ultimate object. It means not to work like those who are working merely for men…. They are to work as if their one employer were the Lord.”^[7] This directive to work “with all your heart” as unto the Lord might lead some to the conclusion that every form of work, no matter how mundane or secular it may be, can be a form of ministry if done in the right spirit.

The apostle Paul’s instruction here is part of a broader exhortation to live a new life in Christ, which involves putting off the old self and embracing new attitudes and behaviors that honor God (Col 3:1-17). It is about the attitude and quality with which one should approach all labor, rather than designating everything as ministry.

Again, this passage primarily addresses work ethic rather than defining what constitutes ministry. The main purpose is to encourage Christian slaves to perform their secular duties with the same commitment and dedication they might offer in explicitly spiritual roles. While all work done in a manner that honors God can have spiritual significance, not all work directly edifies the Church or advances the gospel. As we will see below, ministry work usually has the direct goal of building up the body of Christ. For example, a job in a call center for an insurance company might be performed with integrity and as unto the Lord, but its primary aim is not spiritual teaching or the strengthening of the Church. This differs from work specifically structured around holistically nurturing a community of believers.

Romans 12:1

“I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.”

Paul’s call to present one’s body as a “living sacrifice” is usually understood to mean that all of life should be worship. In other words, it should encompass all aspects of a believer’s life, including everyday activities; worship is not confined only to liturgical or ecclesiastical settings. This could be further construed as indicating that the boundaries between sacred worship activities and secular daily activities are nonexistent or negligible at best. Let’s look at the passage in detail and evaluate whether it’s legitimate to conclude from it that “everything is ministry because all of life should be worship.”

The consensus among commentators is that here the “body” represents the whole person. “It represents the person in his corporeal and concrete living in this world. It is a synecdoche.”^[8] As Moo writes, “Christians offer no bloody sacrifice on an altar; but they offer ‘spiritual sacrifices’ (1 Pet. 2:5), such as the ‘sacrifice of praise to God, which is the fruit of lips that acknowledge his name’ (Heb. 13:15)… Paul probably intends to refer to the entire person, with special emphasis on that person’s interaction with the world.”^[9]

Moo concludes that, “Regular meetings together of Christians for praise and mutual edification are appropriate and, indeed, commanded in Scripture. And what happens at these meetings is certainly ‘worship.’ But such special times of corporate worship are only one aspect of the continual worship that each of us is to offer the Lord in the sacrifice of our bodies day by day.”^[10]

So does living a life of worship equate to living a life of ministry? And does worshiping God during everyday situations mean that those situations are converted to ministry? No. Worship is the act of ascribing worth, reverence, and adoration to God—it is honoring God.^[11] Ministry, on the other hand, as we will define it below, is Spirit-empowered service specifically and directly for the edification of the body of Christ (Eph 4:11-13). Acts of ministry can certainly be considered worshipful, since they honor God, but not all worship can be considered ministry because much of it is primarily oriented vertically toward God to express devotion and honor to him, rather than horizontally towards the edification of fellow believers. By way of illustration, oranges are a kind of fruit, but not all fruits are oranges. To claim that everything is ministry simply because all aspects of life should be honoring to God would be like claiming that every fruit is an orange. Ministry and worship, while related in a way, serve distinct purposes and do not involve all the same activities. In short, Romans 12:1 does not support the idea that “everything is ministry.”

1 Corinthians 10:31

“So whether you eat or drink or whatever you do, do it all for the glory of God.”

Colossians 3:17

“And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

These verses teach that all actions—even as ordinary as eating and drinking–should be done for God’s glory. On the surface they appear to challenge the division between sacred and secular by declaring that all aspects of life can and should reflect one’s devotion to God. This broad application might lead to confusion about what constitutes spiritual activity or ministry, since it sanctifies routine and non-spiritual things.

Paul is actually instructing believers to be discerning in everything they do. In 1 Corinthians 10:31 he is not concerned about the contents of their meal, but whether it signifies idol worship. In Colossians 3:17 he is not concerned about vocations, but about honoring Christ in our relationships with others (fellow believers, husbands, wives, children, etc.).

In contrast to the concerns in these verses, ministry often refers to specific roles or activities within the Christian community that are designed to directly facilitate worship, evangelism, discipleship, and service (see the last two sections above). Again, it’s true that all believers should infuse every action with an intention to glorify God, but this is not the same as saying that every God-glorifying action of a believer can subsequently be defined as ministry. Ministerial work certainly must adhere to Paul’s command, but Scripture maintains that it is unique. In the end, using these verses to argue that anything can be ministry dilutes the Bible’s other teachings on spiritual gifts and ministry roles (as we’ll later unpack in Eph 4:11-12). While all work done in God’s name can honor him, it does not signify that there is no biblical distinction between secular work and Christian ministry.

A Confusing Semantic Range

Another significant contribution to the confusion around what does and doesn’t constitute Christian ministry is the simple fact that few have attempted to define it. There seems to be a common assumption in biblical scholarship that everyone already knows what ministry is, making a definition unnecessary. This absence of a definition has resulted in a general fuzziness around the idea of ministry. It has made it a wax nose in the minds of many, aggravated further by the fact that the technical dictionary definition of the Greek word διακονία (commonly translated as ministry/service) yields a broad semantic domain. For example, the Louw and Nida lexicon gives this general definition: “to render assistance or help by performing certain duties, often of a humble or menial nature - ‘to serve, to render service, to help.’” The premier lexicon of New Testament Greek known as BDAG lists one of the primary definitions as the “performance of a service.” Therefore, it’s understandable that such a wide range of meaning might lead people to the conclusion that if they are “serving” in any capacity or context, they’re doing ministry. But this is an honest mistake.

In his book Exegetical Fallacies Carson calls this type of word study fallacy “unwarranted adoption of an expanded semantic field” or “illegitimate totality transfer.” This refers to “the supposition that the meaning of a word in a specific context is much broader than the context itself allows and may bring with it the word’s entire semantic range.”^[12] For instance, one might observe that ἐκκλησία (often translated as “church”) is defined most generally by lexicons simply as an “assembly” or “meeting,” which is true. But that does not justify the conclusion that any assembly, regardless of beliefs or purpose, should be considered a church. And I would suggest that such lexical totality transfer is exactly what helps derail accurate thinking about what ministry is and is not. As Silva has noted, “It is easy, especially in the course of a sermon, to comment on the broad meaning of a word at the risk of obscuring its specific function in a given text.”^[13]

Even if we study the word διακονία within the appropriate contexts that will help define Christian ministry (as opposed to general service), we may still encounter a relatively wide range of meaning, since service that edifies the Church is not limited to just one or two things, and these things often overlap in different ways. Some activities may be easier to classify as ministry than others, but that does not negate the fact that there is a distinction to be found if sought with wisdom and understanding. For example, in the case with the word ἐκκλησία (assembly/church), there are many groups that call themselves “churches,” but that doesn’t mean they are all legitimate or true churches. There are other biblical factors to consider carefully, which may be daunting or even confusing. However, any complexity and diversity in the matter shouldn’t lead us to throw up our hands and relinquish hope of ever settling on a clear idea of what constitutes a true church. Neither should gray areas cause us to abandon the quest for understanding nor simply label every assembly as a “church.” Thus, defining Christian ministry requires the same deliberate and meticulous approach.

Another factor in the general bewilderment is the use of another Greek word (λειτουργία) by the NT authors that sometimes gets translated as “ministry.” Hebrews 8:6 is an example of this: “Jesus has received a much more excellent ministry (λειτουργίας), just as the covenant he mediates is better and is founded on better promises.” This word, and its corresponding verbal form, λειτουργέω, is used almost exclusively of religious and ritual services, particularly where the temple is concerned. When λειτουργία occurs in Luke 1:23 the NASB translates it as “priestly service,” and other translations simply say “service.” It very rarely occurs in the NT (Luke 1:23, 1 Cor 9:12, Phil 2:17, 30, Heb 8:6, 9:21), but occurs frequently in the Greek version of the OT.^[14]

When we examine various lexicons, λειτουργία and its related forms carry a rich connotation of formal, usually religious service, with roots in public duty and priestly functions. In the NT, particularly in Paul’s writings, this term takes on a metaphorical dimension, expanding to encompass various forms of Christian service while retaining its sacred and sacrificial undertones. The following are some of the elements in lexical definitions of the word λειτουργία: “to render special formal service of cultic or ritual responsibilities. Service of a formal or public type, often free of charge and suggestive of special or high status.” The LSJ abridged lexicon includes the following range of meaning for the verbal form λειτουργέω: “To serve public offices at one’s own cost…. A public duty which the richer citizens discharged at their own expense…. Generally, any service or ministration…. The service or ministry of priests, used primarily in the LXX to refer to the various duties of the Levites…. The word group appears rarely in Paul, always metaphorically of Christian ‘service’ of some kind, and not restricted to ‘ministers.’”

Reference works like the Biblical Cyclopedia and the International Standard Bible Encyclopedia choose to focus on this formal office-bearing aspect of ministry when they seek to define it. That is, they narrow their definition to clerical offices held in the local church or over groups of churches, such as elder, pastor, or bishop, and activities related to the liturgy. The Biblical Cyclopedia provides the following definition of ministry: “Besides the ordinary applications of this term to the common affairs of life, it is specially used in the Scriptures, chiefly those of the New Testament, to denote a devotion to the interests of God’s cause, and, in a technical sense, the work of advancing the Redeemer’s kingdom.”^[15]

The Confusion within English

The Oxford English Dictionary defines ministry as: “The action or an act of religious ministration; the spiritual work or service of a minister, priest, etc. (frequently in the ministry of the word).” Merriam-Webster offers this definition: “the office, duties, or functions of a minister.” This delimits the idea of ministry to something performed by “ministers,” leading one to ask what a minister is. The following are several definitions of “minister” in religious contexts from English dictionaries:

1. Merriam-Webster: a) one officiating or assisting the officiant in church worship, b) a clergyman or clergywoman especially of a Protestant communion.
2. Britannica Dictionary: a person whose job involves leading church services, performing religious ceremonies (such as marriages), and providing spiritual or religious guidance to other people; a member of the clergy in some Protestant churches.
3. Cambridge: a religious leader in certain Christian churches.
4. Oxford Learner’s Dictionaries: a trained religious leader in some Christian churches.

From these definitions it’s apparent that the English-speaking world mainly thinks of ministers narrowly as officially designated leaders within a Christian church, usually holding a formal office or ordained role (which may imply a focus primarily on the λειτουργία kind of ministry, rather than the more common διακονία kind). Our interest here is not primarily with λειτουργία ministry, which is unanimously recognized as something sacred that should not be sold but rather supported. Instead, we intend to understand the more broad application of διακονία ministry and seek to understand its biblical contours.

Although English dictionary definitions center on formal/liturgical duties performed by church office-bearers, the mainstream use of the word “ministry” within the evangelical world tends to be more broad, often used to describe parachurch organizations and other acts of spiritual devotion performed by ordinary Christians. Depending on the context (in versus outside of a local church), people may unwittingly switch freely in their minds between the function of the clergy and the service of the laity, while being unable to articulate what the difference might be.

Based on the confusion/ambiguity surveyed so far, it comes as no surprise that there are some in the English-speaking church who have taken to defining ministry as they see fit, or as whatever proves most convenient in their situation. The alternative to arbitrary definitions is functional agnosticism. For some Christians it’s inconsequential how ministry is defined as long as the basic needs of the church are being met. Now that we’ve looked at potential root causes of a muddy understanding of ministry, let’s turn to a detailed survey of Scripture to find more light and clarity.

The Roots of the Concept of “Ministry” in the Old Testament and Its Development in the New Testament

The concept of ministry has roots in the Old Testament, particularly in the roles and responsibilities of the priesthood. The tribe of Levi was set apart for special service to God, with Aaron and his descendants serving as priests (Exod 28:1). The responsibilities of the priests were multifaceted and included: sacrificial duties (Lev 1-7), temple service (Ex 30:7-8, Lev 24:1-9), teaching and judging (Deut 33:10; 17:8-12), intercessory prayer (Num 6:22-27), and holy living (Lev 21). The New Testament expands the concept of ministry, building on the Old Covenant’s foundations and introducing significant new elements. Several key developments are noteworthy:

1. Christ as the High Priest: The New Testament presents Jesus Christ as the ultimate high priest, fulfilling and surpassing the Old Testament priesthood. The letter to the Hebrews emphasizes that Christ’s priesthood is superior to that of Aaron because he offered a perfect, once-for-all sacrifice (Heb 7:27). Jesus’ role as high priest involves not only intercession and mediation but also the inauguration of a new covenant through his blood (Heb 9:11-15). He serves as our model for ministry, building up believers and strengthening their faith (Col 2:7). It’s worth noting that he never sold anything he did and does not require payment for anything he continues to do for his Body.
2. The Priesthood of All Believers: A major shift in the New Testament is the concept of the priesthood of all believers. This idea, rooted in passages like 1 Peter 2:9 and Revelation 1:6, democratizes the priestly functions, suggesting that all Christians are called to minister to one another and to the world. This stands in contrast to the exclusive Levitical priesthood and leads to a broader, more inclusive understanding of ministry.
3. Apostolic Ministry: The New Testament introduces the role of the apostles, who were chosen by Christ to spread the gospel and establish the Church (Mark 3:14-15, Acts 1:8). The apostles’ ministry involved preaching, teaching, healing, and leading the early Christian communities. Their work also served as a foundational example for subsequent forms of ministry. Again, it’s worth pointing out that the apostles never sold their preaching, writing, teaching, or healing.
4. Variety of Gifts and Roles: In 1 Corinthians 12, Ephesians 4, and Romans 12 the apostle Paul emphasizes the diversity of gifts and roles of service within the Christian community. Ministry is not limited to a specific class of individuals but is distributed among all believers according to the gifts given by the Holy Spirit. These gifts reflect a wide array of functions that contribute to the building up of the church.
5. Servant Leadership: Jesus’ model of servant leadership profoundly shapes the New Testament concept of ministry. Jesus taught that greatness in his kingdom is measured by one’s willingness to serve others (Mark 10:42-45). This ethos of service permeates the New Testament’s understanding of ministry, emphasizing humility, sacrifice, and love as the hallmarks of true Christian leadership. And Jesus did not charge the disciples for washing their feet, nor did he teach that humble service should be sold.
6. Pastoral Ministry: The New Testament also elaborates on pastoral ministry, particularly in 1 & 2 Timothy and Titus, providing guidelines for the qualifications and responsibilities of church leaders. The role of pastors and elders includes shepherding the flock, teaching sound doctrine, and providing oversight (1 Tim 3:1-7, Titus 1:6-9).

A Key Passage: Ephesians 4:11-16

As Scripture continues to shape our understanding of what ministry is and isn’t, let’s examine Ephesians 4:11-16, which is one of the most helpful passages for defining ministry.

And it was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to equip the saints for works of ministry (διακονίας) and to build up the body of Christ, until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.

Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into Christ himself, who is the head. From him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.

At the beginning of the passage we encounter a list of different roles (apostles, prophets, etc.). Let’s consider these roles in turn and see how they “equip the saints for works of ministry.” The apostles and prophets are mentioned first as the foundational component in redemptive history necessary for establishing authoritative revelation that can be built upon by all those that follow in the passage.^[16] We see this clearly earlier in the letter where Paul writes,

Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. (Eph 2:19-20)

Therefore, the equipping of the saints for the work of ministry depends upon the authoritative revelation we have received from the apostles and prophets.

Paul likely mentions “evangelists” next because of their essential role in spreading the good news to people who are yet to hear it (Rom 10:17). Then, as God gathers these new believers into flocks, he raises up “pastors and teachers” who most directly participate in the equipping of the saints for ministry. The essence (but not totality) of the teachers’ job is to impart the full “knowledge of the Son of God” (Eph 4:13). So the teaching is central and essential to the equipping of the saints, because the ultimate goal is knowledge that will lead to maturity and stability rather than gullible childishness (Eph 4:14). All five of these divine provisions for the Church (apostles, prophets, evangelists, pastors, teachers) are essential for equipping God’s children for ministry (Eph 4:12).

“Equip” (Eph 4:12) carries the connotation of helping supply what is lacking in someone (training, conditioning, or preparing).^[17] To be clear, pastors and teachers do not create the gifts in other believers, but rather help to shape, guide, sharpen, and nurture them through Bible-saturated instruction. God gives the gifts that enable believers to serve, and pastors and teachers help cultivate them to maturity.

At this point it’s helpful to look at 1 Peter 4:10-11:

As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve [or minister to, διακονοῦντες] one another. If anyone speaks, he should speak as one conveying the words of God. If anyone serves [or ministers, διακονεῖ], he should serve with the strength God provides, so that in all things God may be glorified through Jesus Christ, to whom be the glory and the power forever and ever. Amen.

This passage shows that believers are only able to minister to others because of the grace of God, and they are expected to be good stewards of that grace. The strength needed to serve does not originate in believers but rather in God. It all comes as a gift by God’s “manifold grace.”

Piper helpfully points out that there are many kinds of ministries Christians are empowered and equipped to do. He uses 1 Corinthians 12:5 to support this conclusion: “there are varieties of service [or ministry, διακονιῶν], but the same Lord.” From this he concludes that it would be wrong to make a list of a certain limited number of gifts/ministries that a Christian can engage in. Instead, the saints should be encouraged to “live for others,” according to Christ’s example in Mark 10:45: “the Son of Man did not come to be served/ministered to, but to serve [minister, διακονῆσαι].” Piper concludes by saying, “That’s what it means to minister. Find a need and fill it according to your unique and wonderful gifts of God.”^[18] Later he goes on to flesh out his definition by saying, “The work of the ministry is the work of joining Jesus in humbling ourselves and becoming servants of all other Christians, seeking ways to meet their needs, especially with what we’ve been equipped with from the teachers.”^[19]

So, based on the structure of Paul’s description in Ephesians 4:12, we can see the following outline:

1. Preparation: equipping the saints
2. Work: ministry of the saints
3. Result: the body of Christ is built up^[20]

Therefore, knowing what prepares for ministry and what the result should be helps us develop the contours of a definition. In order to understand this result of ministry, we must gain a clear understanding of what it means to “build up” (or “edify”, οἰκοδομὴν, 4:12) the body of Christ. The body of Christ is both a corporate and individual reality (1 Cor 12:27). BDAG defines edification (οἰκοδομὴν) in this context as “spiritual strengthening.” Piper argues that the edification of Christ’s body has at least three goals and is distinguished by at least three marks.^[21] The goals of edification are to make the Body durable, functional, and beautiful. And edification must be marked by understanding, love, and grace.

Let’s unpack each of these marks in turn. First we’ll look at 1 Corinthians 14:2-5. As you read it, focus on the repetition/emphasis of edification:

For he who speaks in a tongue does not speak to men, but to God. Indeed, no one understands him; he utters mysteries in the Spirit. But he who prophesies speaks to men for their edification, encouragement, and comfort. The one who speaks in a tongue edifies himself, but the one who prophesies edifies the church. I wish that all of you could speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets so that the church may be edified.

This passage demonstrates a clear connection between edification and understanding (v 2). Edification cannot happen without understanding—comprehending or making sense of the message of truth—which is confirmed by the connection between the knowledge of God and the edification of the church in Ephesians 4:12-13.

The second mark of edification is love, which Paul demonstrates in Ephesians 4:15-16:

Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.

Speaking the truth in love is part of what it means to do ministry, and this action helps the body grow and build itself up.

The third mark of edification is grace, which we can see from Ephesians 4:29: “Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen.” First, notice the connection between “talk” and “speaking the truth” earlier in the chapter (Eph 4:15). Much of ministry involves communication, which harmonizes with what is called “the ministry of the word” (Acts 6:4, see also 2 Cor 12:19). This is why some of the activities that are most obviously classified as ministry are speech-driven or word-focused things like biblical counseling, preaching, and teaching biblical truth (in person or through books). Second, grace is one of the marks of edification because of how it appears in parallel with “building up” in this verse. Grace gives strength (2 Tim 2:1), and it is inextricably intertwined with building up the Church through the work of ministry.^[22]

Paul paints a clear picture of ministry as a spiritual activity, empowered by the Spirit to strengthen other believers spiritually. God himself provided the spiritual leaders (apostles, prophets, pastors, etc.) to spiritually prepare the saints (by revealing and teaching them spiritual truths taught by the Spirit). 1 Corinthians 2:13 reinforces this idea: “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” (see also 1 Cor 9:11). As ministers, we are called to be conduits of Christ’s “spiritual blessings” to one another (Eph 1:3). We are even told to address one another with “spiritual songs” (Eph 5:19). This spiritual characteristic is important because it helps narrow down what things might qualify as ministry. Occupations such as cashier, truck driver, food service worker, postal worker, or tax preparer would not qualify by this evaluation. They are not primarily spiritual activities given by God, directly designed for the spiritual strengthening of believers. That said, spiritual life is holistic and is affected by the physical condition of the body, as we will discuss below in the section on Acts 6.

A Working Definition

At this point we can venture a simple, working definition of Christian ministry:

Christian ministry is Spirit-empowered service specifically and directly for the edification of the body of Christ.

In other words, ministry is an endeavor to pass on to other Christians the spiritual blessing that we have received from God, which he revealed through his Word, and makes manifest through his Spirit. Because it is Spirit-empowered, it naturally follows that most ministry will be purely spiritual in nature, such as preaching biblical truth or praying for someone. However, some spiritual, Spirit-empowered work will necessarily have physical effects, such as healing the sick, raising the dead, or casting out demons (Matt 10:8). Likewise, while baptism and the administration of the Lord’s Supper may be physical acts using physical elements, they are still sacred services representative of spiritual realities. Edifying the body of Christ also extends beyond internal strengthening; it encompasses expanding God’s kingdom through evangelism (Eph 4:11-12).

Testing the Definition

1 Corinthians 12

Now that we have a working definition, let’s turn to 1 Corinthians 12:4-11 to see how it gives further support to the idea that ministry is something Spirit-empowered for the edification of the Church:

There are different gifts, but the same Spirit. ⁵ There are different ministries, but the same Lord. ⁶ There are different ways of working, but the same God works all things in all people. ⁷ Now to each one the manifestation of the Spirit is given for the common good. ⁸ To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healing by that one Spirit, ¹⁰ to another the working of miracles, to another prophecy, to another distinguishing between spirits, to another speaking in various tongues, and to still another the interpretation of tongues. ¹¹ All these are the work (ἐνεργεῖ) of one and the same Spirit, who apportions them to each one as He determines.

Notice that gifts and ministries are in parallel, signifying an overlap or even synonymous relationship. These are given for “the common good” (v 7), that is, for the edification of the body of Christ. Verse 11 is clear that God’s Spirit makes these gifts of ministry possible. One translation even uses the word “empowered” (“empowered by one and the same Spirit”) to translate ἐνεργεῖ here, which carries the connotation of effecting something, causing it to happen, or producing an outcome. Therefore, this passage contributes further clarity and support to the definition of ministry as something given and enabled by God’s Spirit for the common good of his people.

Bezalel

In Exodus 31:1-5 we read about God empowering Bezalel to do works of craftsmanship by his Spirit. Does this mean that any form of craftsmanship could be classified as ministry? Let’s look at the passage and think about this question:

Then Yahweh said to Moses, “See, I have called by name Bezalel son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship, to design artistic works in gold, silver, and bronze, to cut gemstones for settings, and to carve wood, so that he may be a master of every craft.”

For context, God has given instructions to Moses for the building of the tabernacle (Exo 25-31), and Bezalel has been chosen to carry out the creation of various important items dedicated to the worship of Yahweh, including the ark of the covenant. “The resulting Tabernacle and equipment were thus to be the undoubted result of a divine-human partnership, but one which left by divine intention no possibility of a human error or willful aberration.”^[23]

Notice first that Bezalel is not Spirit-empowered with skill for any general task requiring brilliant craftsmanship. The purpose is specifically and directly for the edification of a place and creation of elements used to meet with and worship God. Under the New Covenant, the physical tabernacle/temple is no longer the central place of worship. Instead, believers themselves are called the temple of God (1 Cor 3:16). This signifies a shift from a physical building to a spiritual reality where the community of believers collectively forms God’s dwelling place. We are called to be a “spiritual house” (1 Pet 2:5) that “builds itself up in love” (Eph 4:16) into something durable, functional, and beautiful. In order to do that, we need to be filled with the same Spirit that filled Bezalel to make the physical house of God into something that reflects God’s glory.

Ephesians 2:19-22 explains,

So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.

Therefore, under the New Covenant, we should not expect to see instances of God’s Spirit imparting skill for the building of physical objects and structures, but rather for the spiritual construction of God’s Church.

Physical Needs in Acts 6

Orthodox Christianity maintains a holistic view of the value of the spiritual and material/physical.^[24] Acts 6 demonstrates that a comprehensive approach to spiritual ministry encompasses both spiritual and practical components. Let’s look at it carefully and consider the implications for ministry:

¹ In those days when the disciples were increasing in number, the Grecian Jews among them began to grumble against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. ² So the Twelve summoned all the disciples and said, “It is unacceptable for us to neglect the word of God in order to wait on tables. ³ Therefore, brothers, select from among you seven men confirmed to be full of the Spirit and wisdom. We will appoint this responsibility to them ⁴ and will devote ourselves to prayer and to the ministry of the word.” ⁵ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit, as well as Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. ⁶ They presented these seven to the apostles, who prayed and laid their hands on them. ⁷ So the word of God continued to spread. The number of disciples in Jerusalem grew rapidly, and a great number of priests became obedient to the faith.

Here we see several noteworthy things:

1. In this context, the apostles consider it necessary to be “full of the Spirit” in order to manage the distribution of food to believing widows.
2. The men chosen for this work were officially commissioned to do it.
3. The apostles wanted to focus on two other ministries: prayer and preaching the Word of God.

The objection might arise that caring for the physical needs of others does not contribute to the spiritual edification of the body of Christ. Since it is a service that deals in material goods, can it be considered ministry?

The answer is yes, caring for the essential physical needs of the Church should be considered ministry according to the Bible’s definition. The first clue is that this work in Acts 6 is being carried out by Spirit-empowered believers to other fellow believers. These men are commissioned to serve the widows who are part of the body of Christ. This makes sense in light of Scripture’s view of ministry, which includes using our material goods to build up our brothers and sisters in Christ, which is what we see in 1 John 3:17: “If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him?” This is an outworking of love, by the Spirit. We have other tangible, physical examples of service to fellow believers such as Christ washing the disciples’ feet (John 13:15), caring for those in prison (Heb 13:3), famine relief (Acts 11:29), and meeting the needs of the poor (Acts 9:36). This underscores that ministry is not confined to spiritual, non-physical things, although it is primarily spiritual in nature. Compassionate caring for significant physical needs is seen as part of the broader mission to build up the body of Christ. It is something integral to the Church’s mission, emphasizing care for the destitute as a reflection of God’s love.

This category of ministry has been labeled by some as “mercy ministry.” Most Christians agree that this kind of service should never be sold, since it would be self-contradictory to charge the poor for meeting their needs (the reason they can’t meet their needs is because they don’t have the money to do so). The men commissioned to administer the care of impoverished widows in Acts 6 are not described as selling them food at a deep discount, etc.^[25] While there are secular charities that function like mercy ministries, these are not in view for this discussion since they are outside the body of Christ.

Again, a holistic view of spiritual ministry includes practical elements. By addressing the physical needs of the community, the Church embodies the love of Christ and fosters unity and growth among believers. However, it should be emphasized that this inclusion of the physical does not necessitate the conclusion that “anything or everything is ministry.” Instead, it means that Spirit-empowered service directly intended for the edification of the Body can include provision for the destitute among the saints.^[26]

Christian Ministry as Stewardship

Stewardship, as we see it in Scripture, refers to the management of resources, gifts, and responsibilities that God has entrusted to his children. A steward is not the source or owner of the things he is stewarding. Just as the mailman does not own the mail that was entrusted to him, we do not own the grace and truth that has been given freely to us. It is profoundly important to understand that “doing ministry” is passing on God’s grace as we do God’s work. God is the owner and source of the spiritual power, motivation, and wisdom to carry out the edification of his Church, and it’s our job as stewards to carry out that work in a way that is in the owner’s best interests. From beginning to end, Scripture repeatedly emphasizes God’s ownership of everything (Deut 10:14, 1 Chron 29:11-12, Job 41:11, Ps 24:1-2, Ps 50:10-12, Hag 2:8, 1 Cor 6:19-20). Stewardship is living with the acute awareness that we are managers, not owners; we are caretakers of that which is God’s, which he has entrusted to us for this brief season here on earth. How we handle ministry demonstrates who we really believe is the true owner and source of the work—God or us.^[27]

Ultimately, ministry is an act of stewardship. Believers are entrusted with spiritual gifts and opportunities to serve. These gifts are not given merely for personal benefit. They are not given for financial gain. Rather, they’re given for the common good and edification of the Body (1 Cor 12:7). We are called to faithfully and responsibly use Spirit-empowered abilities, wisdom, and knowledge to serve each other and build each other up.

Several passages in the New Testament highlight the stewardship aspect of ministry. 1 Peter 4:10-11 says, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ.” Paul also identifies himself and his fellow workers as stewards of God’s mysteries, underlining the requirement of faithfulness in managing the responsibilities entrusted to them (1 Cor 4:1-2). And in Ephesians 3:2 we read, “…you have heard of the stewardship of God’s grace that was given to me for you.” Here Paul indicates that his apostolic ministry is a responsibility entrusted to him for the benefit of others. Furthermore, in 1 Corinthians 9:17, Paul reinforces this concept by saying, “If my preaching is voluntary, I have a reward. But if it is not voluntary, I am still entrusted with a stewardship (οἰκονομίαν).” “Paul compares his work as an apostle to a steward who has been given the responsibility to manage a household. As such, he is entitled to no pay. The οἰκονόμοι were household slaves. The master did not ask for the slave’s consent when he gave him a responsibility.”^[28] Since Paul is fulfilling his responsibility voluntarily/willingly, he expects a reward. “What then is my reward? That in preaching the gospel I may offer it free of charge….” (1 Cor 9:18). Preaching without charge is itself his reward.

If Paul were to receive payment, his reward would be the payment itself. He would operate as a voluntary laborer setting his own fees, so he would no longer function as a servant bound by his master (cf. John 7:18). Thus, accepting financial reward would forfeit the greater reward: godly stewardship.^[29]

As we’ve written about at length elsewhere,^[30] Jesus provided one of the consummate examples of what ministry should look like when stewarded properly. As he sent out his disciples to do ministry he said, “You received without paying; give without pay” (Matt 10:8). This directive underscores the principle that spiritual gifts and service, which are received from and empowered by God freely, should also be given freely. The disciples were to offer their ministry without expecting financial compensation from those to whom they ministered, modeling the grace they had received from God. Ministry, as a form of stewardship of God’s free grace, carries the fundamental responsibility of reflecting God’s generosity and grace in how we serve others. And charging for Spirit-empowered service contradicts the principle that what has been freely received should be freely given.

When we think about how ministry should be done, we must ask ourselves, “Am I acting as if I were the owner, source, and power behind this work, or am I acting as the Lord’s trustee^[31]? Am I passing it along as freely as it was given to me, or am I inventing reasons to get something back for it in exchange?”

Illustration

Consider a scenario to help illustrate what a betrayal of ministerial stewardship would look like. This example emphasizes that stewardship involves managing and distributing gifts and resources in alignment with the giver’s intentions, particularly when those gifts are meant to be free. Selling what was entrusted freely not only betrays the confidence of the giver but also undermines the intended blessing for others. In Christian ministry this principle is crucial, ensuring that the grace and gifts received from God for the common good are shared generously and without cost, reflecting the nature of God’s free grace and intention.

The Financial Manager

Alex was hired as a financial manager by Mr. G, a philanthropic billionaire. Mr. G tasked Alex with managing a fund dedicated to providing free educational resources to underprivileged communities. Mr. G emphasized that these resources were gifts to be distributed freely, and that Alex was merely a steward, not the owner of the fund.

Initially, Alex diligently managed the fund, ensuring resources reached intended recipients without charge. However, over time, he began to deviate from Mr. G’s desires. Alex started charging small fees for the educational materials, claiming it would “increase perceived value.” He kept these fees for himself because he felt that his labor for Mr. G was worth more than he was getting paid. He also diverted funds to flashier but less impactful projects that brought him personal recognition.

One morning, Alex received a message from Mr. G: “Your service is terminated. You’ve forgotten these gifts were meant to be free, and that they are mine.”

No Easy Formulas

Arriving at more biblically informed contours of what constitutes ministry does not necessarily mean that it will always be easy to apply the definition to every situation. The Bible is not a book of simplified formulas for modern life, but rather the source of divine wisdom for navigating the diverse complexities that present themselves to each new generation. There will be an increased amount of ambiguity the more an activity is disconnected from the local church. And all of this is aggravated by the fact that for years Christians have labeled activities as ministries arbitrarily or simply because they have a gospel-sharing moment at the end (even if it’s a sports tournament that costs $75 per person to enter).

Part of the discernment process involves another angle of evaluation: we should ask ourselves, “If I’m charging money for this and treating it like any other business, should I be calling it a ministry?” It’s wonderful to have businesses that glorify God and benefit the Church in some way, but is it necessary to call them ministries? Our goal should be to respect things that are specifically and directly set apart for God’s purposes as distinct from other worldly works of service. The authors of the New Testament used particular language to describe ministry, and this article has sought to honor and show deference to their choice of some words (διακονία and λειτουργία) and not others. Paul could have easily used the word “merchants” (ἔμπορος, cf Matt 13:45) to describe ministers if he had wanted to associate Christian service with commerce. But he intentionally used other language and went out of his way to clarify that his ministry was not to be confused with making merchandise (καπηλεύοντες) of God’s Word (2 Cor 2:17). The biblical writers also could have used a word like “business” (πραγματεύομαι or ἐργασία, cf Acts 19:25, Luke 19:13) to describe the exercise of spiritual gifts, but they didn’t. The choice of words and their context is meaningful, and this intentionality on the part of the biblical authors should be respected, while at the same time not turned into a synthetic formula.

Application

If Christian ministry must be done in a way that honors the Giver of grace, and is Spirit-empowered service specifically and directly for the edification of the body of Christ, how do we apply this litmus test to find out what should not be sold? Let’s look at some examples, beginning with obvious ones and moving to less obvious ones. This way of evaluating diverse situations is not a formula, but rather a basic starting point for a process of discernment that may require much prayer, wise counsel, careful deliberation, and a heart ready to err on the side of freely giving.

Teaching a Bible Study

Let’s suppose you’re leading a group in studying the Bible, providing insights, explanations, and facilitating discussion.

Litmus Test:

• Spirit-empowered service: Teaching the Bible relies on the Holy Spirit for understanding and imparting God’s truth (John 14:26, 1 Cor 2:13).
• Edification of the Body: Bible studies build up the faith, knowledge, and maturity of believers (2 Tim 3:16-17).

Conclusion: Leading a Bible study is ministry. And Ephesians 4:11-12 lists teaching as a gift given for the equipping of the saints for the work of ministry and building up the body of Christ. Faithful stewardship requires freely giving the teaching so that God is honored as the source of the free grace provided to perform this work.

Working as a Stockbroker

Let’s suppose you work in the buying and selling of stocks and other securities on behalf of clients.

Litmus Test:

• Spirit-empowered service: The profession focuses on financial transactions and market strategies, not Spirit-led service.
• Edification of the Body: The goal is financial growth for diverse clients, and does not have the primary purpose of directly edifying the Church.

This is not to say that the Spirit isn’t at work in the believer as he does these tasks; we are commanded to walk in the Spirit. Likewise, this is not to say that there isn’t some secondary sense in which the man’s work edifies the Church. We are to work in order to bless other believers (Eph 4:28). However, edification is not what is directly accomplished by these activities, and God has not assured us of any special work of the Spirit as he has with other things like biblical teaching.

Conclusion: While the Bible speaks to principles of stewardship and investment (Matt 25:14-30), working as a stockbroker is not ministry.

Biblical Counseling

Let’s suppose that you provide counseling services based on Scripture to help individuals find healing from non-medical problems.

Litmus Test:

• Spirit-empowered service: Biblical counseling operates by and seeks the truth, guidance, wisdom, and healing power from the Holy Spirit (James 1:5, 1 Cor 12:8).
• Edification of the Body: Biblical counseling aims to restore believers to spiritual health and strengthen their walk with God, and lead unbelievers to conversion (Eph 4:11-16, Gal 6:1-2).

Conclusion: Yes, biblical counseling is ministry.

Hosting a Cooking Show

Let’s suppose you produce videos focused on cooking techniques and recipes.

Litmus Test:

• Spirit-empowered service: A cooking show can provide enjoyment and education, but it is not inherently a Spirit-led activity for serving the Church.
• Edification of the Body: The primary purpose is entertainment and culinary instruction, not spiritual edification.

Conclusion: While the Bible acknowledges the importance and value of food and hospitality (Rom 12:13), hosting a cooking show is not ministry.

Worship Leading

Let’s suppose you lead your local congregation in worship through music and singing.

Litmus Test:

• Spirit-empowered service: Leading worship (and worship in general) is not merely a musical experience, but rather a response to God grounded in the sacrificial work of Christ, and enabled by his Spirit (John 4:23–24, Eph 2:18, Phil 3:3).
• Edification of the Body: Worship constitutes a central activity of the Church (Eph 5:19, Col 3:16), brings the congregation into the presence of God, and encourages communal spiritual growth (Ps 22:3).

Conclusion: Worship leading is ministry.

Running a Christian School

Let’s suppose you’re the principal of a private high school that provides academic education with a biblical worldview and operates according to biblical principles.

Litmus Test:

• Spirit-empowered service: While there may be some classes on purely spiritual matters in a Christian high school (such as a Bible course), most of the subjects would not necessarily be categorized as requiring the empowerment of the Holy Spirit (such as mathematics, English literature, foreign language, chemistry, physics, drama, etc.). Because of this characteristic, leadership of the high school would not be considered by some people to be something that relies directly on the power of the Spirit to be carried out. Others may argue that such a position is similar to the situation in Acts 6, and should be treated as dependent on the Spirit for wise and competent leadership, especially since some Christian high schools incorporate a strong emphasis on prayer, biblical teaching, and spiritual formation.
• Edification of the Body: On the one hand, it could be argued that equipping young people with academic knowledge, a biblical worldview, and spiritual maturity contributes significantly to the edification of the Church. On the other hand, it could be argued that the purpose of a high school education is not primarily or directly the edification of the Church. Any edification might be considered a secondary benefit, but not necessarily the central, essential, or integral goal or intention. In short, the edification is incidental.

Conclusion: Running a Christian high school is not as easy to categorize as things like those already discussed above. To some it may be an obvious yes or an obvious no. Others might suggest distinguishing biblical classes from ordinary classes and not including them in school fees. This calls for wisdom, humility, and a willingness to submit the dilemma before God and ask for direction. We must ask, “Am I grasping for any excuse to treat this Christian high school like a business and charge tuition like the rest of the world does, or am I genuinely open to the leading of God to operate the school purely on donations if that’s what he calls me to do?” Each school will be different in its focus and stated mission, so this is more of a case-by-case situation that requires considerable prudence and a disposition to err on the side of grace and freely giving. Jesus said that it is more blessed to give than to receive (Acts 20:35), so we must trust that he will reward those who give freely for the glory of God, whether or not God himself would label their service as ministry. At the judgment, our Father will not be waiting to slap the wrists of those who gave away things that God would have permitted to be sold. Rather, he will be eager to say, “Well done!” to those who reflected his own radical generosity (John 3:16).

The Church Plumber

Let’s suppose you’re a Christian plumber and you help fix your church’s plumbing.

Litmus Test:

• Spirit-empowered service: The skills, knowledge, and ability necessary to fix plumbing problems do not require the empowerment of the Holy Spirit.
• Edification of the Body: Although this service to the church is helpful and necessary, it is not something that specifically and directly contributes to the spiritual strengthening of the Body. One might argue that it frees up time for the leadership to focus on prayer and other things which build up the Body, but this is an indirect or incidental result. Again, the primary purpose of plumbing work is not the edification of the Church, even though it is good and can glorify God. Now suppose you, as the plumber, say, “But I fixed my church’s plumbing for free with the intention of blessing my brothers and sisters in Christ.” That is admirable and honoring to God. As we’ve seen above, many things can and should be done to bless others and honor God, but that does not equate them with the biblical definition of ministry.

Conclusion: Plumbing work, even if done for a church, is not ministry, but it might be classified as an act of colabor if done for free to help and bless the church.

The Church Web Designer

Let’s suppose you’re a Christian web developer who volunteers to set up your church’s website.

Litmus Test:

• Spirit-empowered service: The skills, knowledge, and ability necessary to write the code and use design tools to create a website do not require the empowerment of the Holy Spirit. This may be likened to the person who builds a pulpit for the preaching of the Word. It’s a functional and practical aid, and could be seen as an act of colabor, but is not Spirit-empowered. That said, if you also wrote God-centered, Bible-saturated, Christ-exalting content for the website, then that would certainly qualify as Spirit-empowered service.
• Edification of the Body: Like the plumber example, this service to the church is helpful and commendable, but it’s not something that specifically and directly contributes to the spiritual strengthening of the Body. Any edification that results is indirect or incidental. But in the case that you wrote biblical content for it, then the edification of the church would be direct and specifically intended by that work.

Conclusion: Designing a website for your church (without creating biblical-instruction content for it) should not necessarily be understood as ministry.

The Tract Printer

Let’s suppose you have a print shop that prints tracts and other Christian literature on occasion in addition to other non-Christian content. In other words, Christians sometimes come to your shop with biblical content that they or others have written, and they want to have it reproduced in physical form.

Litmus Test:

• Spirit-empowered service: Like the example of the web designer above, doing the physical work of printing materials is not primarily a spiritual task requiring the empowerment of the Holy Spirit.
• Edification of the Body: Once again, like the plumber example, this service to the church is helpful and commendable, but it is not something that specifically and directly contributes to the spiritual strengthening of the Body. The content of the tracts may be edifying, but the print shop is working with paper and ink, not producing the content of the tracts, and a secular printer could also fulfill this role.

Conclusion: Running a print shop that sometimes reproduces physical copies of biblical content should not necessarily be understood as ministry, even though it is wonderfully strategic for the edification of the Church.

Looking for Loopholes

The Christian life is full of gray areas, and God calls us to pursue wisdom and maturity so that we might navigate these areas in a way that honors him. There are a thousand decisions we must make that are not represented explicitly in Scripture. When we face gray areas around what does and doesn’t constitute ministry, (and therefore what should not be sold but rather supported) the temptation arises to dismiss the dorean principle of freely giving in Matthew 10:8. Like some of the situations above, the decision can be complex and difficult, tempting us to resort to other pragmatic concerns in order to come to a conclusion. In other words, the attitude may be, “The definition of ministry is too hard to apply to my situation, so I give up. I’m just going to do what makes most sense culturally and practically, and sell what I’m doing. God will forgive me if I make the wrong decision.”

While it’s certainly true that God is merciful, compassionate, and gracious towards weak children like us, we are still called to strive for godliness and righteousness (1 Tim 6:11-12), follow Christ’s example (John 13:5, 1 Pet 2:21), and apply biblical principles to our lives even when it’s challenging (Rom 12:2, James 1:22-25).

Another common objection may be as follows: “I don’t agree with your definition of ministry, so the dorean principle doesn’t apply to me and I can monetize what I’m doing.” After assiduously studying the scriptures and weighing our arguments with an open mind and humble spirit, you may find our definition too narrow or too broad. In this case, it’s important to still have a biblically-grounded definition and apply it consistently. The challenge will be to explain persuasively from Scripture why some activities like administering the Lord’s Supper and prayer might be considered ministry, while others, like preaching at a conference, might not be. Scripture provides clear examples of various forms of ministry (Eph 4:11-12), and your definition should be able to account for these diverse expressions of Spirit-empowered service. We do not claim that our definition of ministry is the last, infallible word on the subject, and we welcome critique. But we have strived to carefully delineate what Scripture delineates, and any alternative definition must do the same.

It may also be tempting to justify the sale of whatever you’re doing by saying that you wouldn’t consider it ministry, but rather something spiritual in nature. For that, we recommend reading the article on simony by Owens, which explains from Acts 8 that Scripture condemns the sale of spiritual things along with the sale of material things that are annexed to spiritual things.

Finally, someone may say, “I don’t do my work by the power of the Spirit, so it’s not ministry.” Perhaps the author of an academic commentary or a mercy ministry missionary may assert something to that effect. This level of honesty and transparency is appreciated, but it does not negate the fact that there are certain things that God calls us to do by the strength he supplies and not by human strength (1 Cor 2:13, Acts 1:8, 1 Cor 12:3, 2 Thes 1:11).

Conclusion

In conclusion, defining Christian ministry is crucial for understanding what should and should not be sold. While all Christians are called to glorify God in all aspects of life, not all work can be classified as ministry. Through careful examination of Scripture, we believe that Christian ministry should be understood as Spirit-empowered service specifically and directly for the edification of the body of Christ. It is largely an effort to impart to fellow Christians the spiritual blessings we have received from God, which he has revealed through his Word and appointed leaders, and manifested through his Spirit, which may at times involve relieving the physical needs of destitute brothers and sisters. All Christians are called to minister to one another and to those outside the church by speaking the truth of the gospel. While gray areas will arise as we seek to discern and apply this definition, the vast majority of ministerial activities should be clear and obvious (e.g. evangelism, Bible translation, preaching, leading worship, prayer, etc.). Erring on the side of radical generosity always honors God. A firm commitment to searching the scriptures and calling out for wisdom and understanding can guide us in making decisions that uphold the integrity of ministry.

Affirmations and Denials

We affirm that Scripture regulates and sets boundaries for Spirit-empowered activities that edify the Church (ministry).
We deny that the biblical category of ministry and its activities should be defined by the caprice of human wisdom and pragmatism.

We affirm that all good things can be done for the glory of God.
We deny that all things done for the glory of God should be considered ministry.

We affirm that a Christian in a secular job can glorify God in his work just as it is possible for a Christian engaged in ministry to glorify God.
We deny that someone must label their work as “ministry” in order to find dignity and honor God in their labors.

We affirm that the example of Jesus should permeate and shape every facet of our lives.
We deny that everything done in the life of a Jesus-permeated individual should be considered ministry.

We affirm that the sacred/secular divide can be and has been misunderstood and misapplied.
We deny that Scripture makes no distinction between the sacred and secular.

We affirm that Christians should integrate their faith across all areas of life.
We deny that all areas of a Christian’s life are sacred or should be categorized as ministry.

We affirm the priesthood of all believers.
We deny that the priesthood of all believers implies that everything a believer does is ministry.
We further deny that all vocations are categorically the same as priesthood.

We affirm that Jesus challenged and rejected some of the man-made traditions of his day.
We deny that Jesus dismantled the biblical distinctions between the sacred and common, or between ministry and non-ministry.

We affirm that some things are uniquely suited for the edification of the Church.
We deny that all work performed by Christians is particularly for the edification of the Church.

We affirm that there are varieties of service/ministry.
We deny that this variety implies that any God-honoring activity may be categorized as ministry.

We affirm that parachurch organizations can genuinely perform the work of biblical ministry.
We deny that parachurch organizations are exempt from biblical principles governing the sale and support of ministry.

We affirm that true biblical ministry should be supported by the free generosity of God’s people.
We deny that ministry should be monetized or sold in any way.

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1. See, for example, https://relevantmagazine.com/faith/theres-no-difference-between-spiritual-and-secular. ↩︎

2. https://www.christianlegalsociety.org/project/what-the-priesthood-of-all-believers-means-for-your-work/ ↩︎

3. Here we are not using the word “priesthood” in the sense of the Roman Catholic conception, but always in the protestant sense of the “priesthood of all believers,” wherein all Christians have direct access to God through faith in Christ, not mediated through a human priest. ↩︎

4. The source could not be found after an extensive search, and there exists a strong possibility that Luther is being misquoted. ↩︎

5. An Open Letter to The Christian Nobility – “Therefore, just as those who are now called ‘spiritual’ – priests, bishops or popes – are neither different from other Christians nor superior to them, except that they are charged with the administration of the Word of God and the sacraments, which is their work and office, so it is with the temporal authorities, – they bear sword and rod with which to punish the evil and to protect die good. A cobbler, a smith, a farmer, each has the work and office of his trade, and yet they are all alike consecrated priests and bishops, and every one by means of his own work or office must benefit and serve every other, that in this way many kinds of work may be done for the bodily and spiritual welfare of the community, even as all the members of the body serve one another.” ↩︎

6. Ronald Trail, An Exegetical Summary of 1 Corinthians 10–16, 2nd ed. (Dallas: SIL International, 2008). ↩︎

7. Martha King, An Exegetical Summary of Colossians, 2nd ed. (Dallas: SIL International, 2008). ↩︎

8. David Abernathy, An Exegetical Summary of Romans 9–16 (Dallas: SIL International, 2009). ↩︎

9. Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996). ↩︎

10. An alternative interpretation is that Romans 12:1 is primarily focused on sexual purity, as referenced earlier in Romans 1:24, 6:13, 6:19, 7:5, 8:13. These passages collectively emphasize the importance of presenting one’s literal body as pure and untainted by sin. While the broader context of Romans does address the overarching theme of resisting sinful desires in general, the specific call to offer one’s body as a living sacrifice seems particularly focused on maintaining purity. This interpretation is supported by Romans 6:13, which starkly illustrates the contrast: “Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness.” Additionally, Romans 6:19 reinforces this theme by reminding believers of their past, when they offered the parts of their body “in slavery to impurity.” The persistent call across these references is to a transformation from impurity to sanctity in physical bodies. There may be an overextension of this theme by commentators into broader aspects of life, which only comes later as a culmination of the sexual purity focus. ↩︎

11. https://reformedbooksonline.com/on-the-definition-of-worship/#definitions ↩︎

12. D.A. Carson, Exegetical Fallacies (Baker, 1996), 60-61. ↩︎

13. See Moisés Silva, Biblical Words and Their Meaning (Zondervan, 1995), 25-27. ↩︎

14. Some samples of its use from the NETS translation of the Septuagint: “And as for me, I have taken your brothers the Levites from the midst of Israel’s sons, as a gift given to the Lord, to minister in the ministries of the tent of witness. And you and your sons with you shall maintain your priestly office according to the whole manner of the altar and that which is within the veil. And you shall minister in the ministry as a gift of your priesthood, and the alien who comes near shall die” (Num 18:6-7). “And to the sons of Levi, behold, I have given every tithe in Israel as an allotment for their ministries, as much as they minister in the ministry in the tent of witness” (Num 18:21). “This is not a small thing for you, is it, that the God of Israel has separated you from the congregation of Israel and brought you to himself to minister in the services of the tent of the Lord and to stand by before the congregation to serve them?” (Num 16:9). “And you shall eat it in every place, you and your households, because this is a wage for you for your ministries in the tent of witness” (Num 18:31). “And they ministered with instruments before the tent of the house of witness until Solomon had built the Lord’s house in Jerusalem, and they stood according to their rule at their ministrations” (1 Chron 6:17). ↩︎

15. https://www.biblicalcyclopedia.com/M/ministry.html ↩︎

16. https://www.desiringgod.org/labs/who-are-the-ministers-in-the-church ↩︎

17. Glenn Graham. An Exegetical Summary of Ephesians, 2nd ed. (Dallas: SIL International, 2008). ↩︎

18. Ibid. ↩︎

19. https://www.desiringgod.org/labs/how-do-saints-build-the-body ↩︎

20. It’s important to observe that “the notion of building up or edifying the body had been a major criterion in Paul’s evaluation of various ministries (cf. 1 Cor 14:3–5, 12, 26).” Andrew Lincoln, Ephesians. Vol. 42. Word Biblical Commentary (Dallas: Word, Incorporated, 1990). ↩︎

21. https://www.desiringgod.org/labs/how-do-saints-build-the-body ↩︎

22. Ibid. ↩︎

23. John Durham, Exodus. Vol. 3. Word Biblical Commentary (Dallas: Word, Incorporated, 1987). ↩︎

24. Contra the ancient heresy of gnosticism which was characterized by a dualistic view of reality, sharply distinguishing between the spiritual (considered good) and the material (considered evil or irrelevant). ↩︎

25. While God also expects believers to show mercy and compassion to the destitute outside the Church (Isaiah 1:17, Amos 5:24, Luke 10:25-37), mercy ministry, as it was practiced by the apostles and Early Church, was focused on expressing the communion of the saints by contributing to the needs of the saints. See more on this at https://www.modernreformation.org/resources/articles/mercy-ministries-two-perspectives-2 ↩︎

26. For example, an unacceptable conclusion would be that opening a burger chain is ministry because it involves serving food, since the apostles served food to destitute widows among the burgeoning early church. Giving away food to the destitute in the body of Christ is very different from selling food to those who are not destitute outside the body of Christ. ↩︎

27. Randy Alcorn, Money, Possessions, and Eternity (Tyndale House, 2003), 152. ↩︎

28. Ronald Trail, An Exegetical Summary of 1 Corinthians 1–9 (Dallas: SIL International, 2008). ↩︎

29. Conley Owens, The Dorean Principle, https://thedoreanprinciple.org/#c5_4. ↩︎

30. See The Dorean Principle, “The Command to Freely Give,” “Does Jesus’ Command to ‘Freely Give’ Apply Today?” ↩︎

31. A person to whom legal title to property is entrusted to use for another’s benefit. ↩︎