Introduction

.... Nothing speaks to us so loudly as silence; but when silence contains some hints after all, it deepens into the form of a mystery. Such was the case in Paul’s mission to Amphipolis, a city of Macedonia, west of Philippi.

.... Paul and his companions came to that region in response to a vision, in which a man of Macedonia pleaded with them and summoned their aid. Concluding that the calling came from God, they sailed westward on the Aegean, bringing the light of the gospel into Europe for the first time (Acts 16:9-11). Paul’s second missionary journey was beginning

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.... Through Macedonia and Achaia, Paul traced the Aegean coastline westward, then south, in adventures that are chronicled in the Book of Acts. The terrible ordeal at Philippi, the strife at Thessalonica and his ministry to the Bereans were recounted in detail; his flight to Achaia, to Athens, and then to Corinth were described at length. But in sharp contrast, the events at two very important cities were barely mentioned. These were Amphipolis and its neighbor to the south, Apollonia.

.... Amphipolis was the capital of Macedonia Prima, and an important crossroad for that region; Apollonia was an important commercial link overland to the Adriatic. At first it may seem that Paul passed through them intentionally (Acts 17:1,2). Yet in later passages, through his epistles, another story would emerge. For a certain issue began in those days which could not have occurred at any other place or time: a confrontation with the Gentiles which would grow and dog the apostle in his ministry for years to come. And reverberations of that argument have transcend the ages to plague Christian leaders to this day. Let’s explore this issue further, and the Scriptures that refer to it.

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Philippian Generosity

.... In the beginning of their journey through Europe, Paul and his companions came to Philippi. There they encountered the local Jews, gathered on the banks of a river for prayer. As they spoke, a certain business woman named Lydia heard them and received the gospel; and she, being virtuous, provided for their material needs:

..... "If you have judged me to be faithful to the Lord, come to my house and stay." (Acts 16:15). And so she persuaded them; for the Lord had previously commanded the apostles:

.... " . . . Now whatever city or town you enter, inquire who in it is worthy . . . and remain in the same house, eating and drinking such things as they give; for the laborer is worthy of his wages."

(Matthew10:11; Luke 10:7; 1 Corinthians 9:14)

.... Lydia, and probably some others, tended to the material needs of Paul’s company while they ministered in the town. Even the Philippian jailer set food before them on the occasion of his conversion (Acts 16:34). And indeed, material support was fitting; for the Philippians had received spiritual things from the apostles, making it no great matter that material things should be ministered in return (1 Corinthians 9:11).

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.... What made this arrangement cordial was the cultural background they shared. Both Paul and his Jewish converts were familiar with the concept of tithing, and knew quite well that those who served at the altar partook of its offerings (1 Corinthians 9:13). There seemed to be a complete understanding between them. But in nearby cities with a Gentile background, this happy understanding was about to be challenged.

Westward to Amphipolis

.... After leaving Philippi, Paul followed the coastline westward to Amphipolis. Here, a new type of ministry lay before him. The men of this city were Gentiles, who seemed not to have a Jewish presence at all. Paul was accustomed to beginning his outreach through a synagogue so this may have given him pause. Yet his vision had shown a Macedonian man, so perhaps an initial effort was made. Paul’s intentions were good but the result were disastrous.

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.... As Paul preached the gospel, the citizens of Amphipolis became hostile. Arguments ensued. To men with a conscience seared by sin, the gospel was a stone of stumbling and a rock of offense, and it’s light was a shining beacon to expose them (John 3:20). To turn again to sin’s shadow and to steal themselves away they would deflected this light, and they would do it by questioning Paul's motives unfairly:

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.... "Why should we listen to you?" they objected. "You’re just like those other Jewish preachers who came here, peddling the word of God! You can’t fool us: your words are a cloak for your greed! You’re just in it for the money!

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.... "In fact, when you were in Philippi, you took money from them, didn’t you? Can you deny it? You came there, told them how important you were, and made yourself a burden to them. And you found some gullible persons to feed you!

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.... "Just look at your stripes and bruises! Evidently they had to beat you and chase you out of town! Well, you won’t find us so gullible!" Paul and his companions were stunned. They may even have felt threatened. The preaching of the gospel was hindered, and any further ministry to that city was in vain.

The Amphipolitan Controversy

.... Could such a confrontation really have taken place? Let’s peer between the lines of other Scriptures to see the story that will emerge:

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.... We know that Paul received provisions from the Philippians, being fully convinced of the propriety (Acts 16:15,34). Nothing would change his mind about his, even in hindsight (Philippians 4:14-19). But before reaching Thessalonica, perhaps ten days later, he’d resolved on a completely different approach. Though he still had the right to receive material support, he refused to use it (1 Corinthians 9:11-12; 2 Corinthians 11:9-10). Instead, he and his companions found secular employment and preached the gospel between jobs (1 Thessalonians 2:9). This method was highly undesirable, and would only have been undertaken through great desperation (Acts 6:2). Yet it became strangely urgent to Paul that his band be self-supporting from that time forward.

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.... Something must have occurred between Philippi and Thessalonica that affected him deeply, and caused him to accept this desperate approach. The only locations which could have produced such an encounter would have been Amphipolis or it’s neighbor, Apollonia (Acts 16:40-17:1). The inference, in fact, is obvious: for the whole manner of Paul’s arrival in Thessalonica suggests a reaction to an unfair criticism he had recently received:

.... "For you yourselves know, brethren, that our coming to you was not in vain.
.... "But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict.
.... "For our exhortation did not come from error or uncleanness, nor was it in deceit.
.... "But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts.
.... "For neither at any time did we use flattering words, as you know, nor a cloak for covetousness– God is witness.
.... "Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ.
.... "But we were gentle among you, just as a nursing mother cherishes her own children.
.... "So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us.
.... "For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God."

(1Thessalonians 2:1-9)

.... Paul and his companions had done nothing wrong by receiving offerings; yet they had accepted aid from the Philippians and could not deny it. The men of Amphipolis derided them. In a whole other sense, the cares of this world had entered in to choke the word so that it bore no fruit among them (Matthew13:22). And even worse, news of this confrontation began to spread.

The Philippian Messenger

.... As news went out from Amphipolis, it spread in two directions: onward to the men of Apollonia, and back again to the Christians of Philippi. The first received it with derision, but the second with great concern—for they knew the gospel and the hope that it held for their countrymen. So taking counsel quickly, they dispatched a messenger to overtake Paul and his companions on the road. And here is the counsel the messenger may have been given them:

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.... "If we’ve heard of this dispute from miles away, in Philippi, be sure that word has spread in the other direction also, to the men of Apollonia. They’ll be watching you when you arrive.

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.... "The Apollonians are a wild folk, without a synagogue of the Jews among them. Like the men of Amphipolis, they’ve always resisted the Lord. Therefore, do not cast your pearls before them, lest they rend you even worse than the first have done. But do this instead, and let our counsel be acceptable to you:

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.... "Pass through the city of the Apollonians, buying the provisions you need with ready money, but saying nothing to them more or less. Thus it shall be, as they lie in wait for your words, that they shall seize on an empty sack.

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.... "For this reason also, word will not spread as quickly to the region beyond them, the Apollonians having nothing certain of which to speak. Meanwhile, for yourselves, you will make a fresh start in another city."

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.... Paul may have answered, "It has been my custom to reason with the Jews in their synagogues on the Sabbath. And indeed, there is a synagogue in Thessalonica. We will pass through Apollonia, therefore, and proceed to the Thessalonians.
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.... "But concerning this matter of receiving: somehow this liberty of ours has become a stumbling block to the Gentiles. Something needs to change. The gospel is the free gift of God, so we must preach it in a way that is openly free in their eyes. Though we are not without Christ’s law in the matter, we must become as the Gentiles that we may gain the Gentiles; we must become all things to all men, that we may by any means gain some.

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.... "Yet we have taken neither gold nor silver nor copper in our money belts; we have almost nothing at hand to buy bread. Perhaps I can find a tentmaker in Thessalonica, partner with them, and earn enough money to meet our needs in that way—for I was formerly a tentmaker by trade."

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.... "Indeed, that would be our counsel as well." responded the messenger, "But when you enter the city, speak with the men of the synagogue so we will know where to find you. And this shall be our own part: we will send support from Philippi to help in meeting your needs along the way. Ask never so much from the Thessalonians, lest word of it travel back again to the Gentiles, to the men of these cities, and the whole country deride you.

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.... "At the beginning of each week we shall lay aside something as God has prospered each one, and the following day we shall send it by the hand of a trusty man: Epaphroditus, whom you know." (Philippians 4:18). "And through this we will share with your ministry, both in giving and receiving."

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.... Paul passed onward to Thessalonica, but was unable to find a tentmaker in that city. Having no coins in their sack, nor other recourse for support, he and his companions did whatever odd jobs they could find, while preaching the gospel in their spare time:

.... "For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you."

(2 Thessalonians 3:7-8)

.... In all of this they took nothing from the Thessalonians – a point on which Paul became very urgent as he recalled his arrival among them. The cloud of suspicion was removed and the Thessalonians saw their sincere motive in preaching the gospel, so they could receive it with a ready mind (1 Thessalonians 2:3-13).

Ministry in Thessalonica

.... When the next Sabbath came to Thessalonica, Paul reasoned from the Scriptures in the synagogue; and in the next week he received a much-needed aid package from the Philippians. He reasoned with the Thessalonians again on the following Sabbath, and again received aid from the Philippians (Philippians 4:16). But after the third Sabbath, as the Jewish leaders became envious, Paul and his companions were in danger and were forced to flee to Berea by night (Acts 17:2,10). Their logistical chain was disrupted.

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.... Aid from the Philippians was curtailed, not because they no longer cared, but because the opportunity evaded them (Philippians 4:10). Traveling in the wilderness with large sums of money was dangerous, especially when they could not determine Paul’s location. But they didn't use it as an excuse to abandon him. In the meantime, they saved their contributions to give to him later (Philippians 4:18).

South to Achaia

.... After Berea, Paul passed beyond Macedonia into Achaia, to Athens, and then to Corinth, where he quickly became partners with Aquila and Priscilla as tent makers. By his own hand he would support his needs and the needs of those who were with him (Acts 18:1-3). And here, too, a more welcome sort of news awaited him:

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.... No word of the confrontation in Amphipolis had reached the city. So far, he was moving faster than the criticism; but on the other hand, word of the gospel had already reached them; for the Corinthians already heard how the Thessalonians had turned from idols to serve the living and true God, and they had gained a wonderful hope because of this (1 Thessalonians1:8-10).

Questions in Corinth

.... In Corinth, Paul enjoyed a respite from the criticism he’d received over offerings, but eventually his troubles caught up with him. The men of Amphipolis became worse adversaries than the Jews of Thessalonica, who had followed him to another city with their persecution: for the Amphipolitans followed him to another country and over a much longer period of time.

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.... When the effect of their hindrance was felt, the Corinthians, too, began questioning Paul over offerings. They had heard strange things about him: had he really accepted money for the word he preached? And in his first letter he responded to them:

.... "My defense to those who examine me is this: Do we have no right to eat and drink? . . . Or is it only Barnabas and I who have no right to refrain from working?
.... "Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? Do I say these things as a mere man? Or does not the law say the same also?
.... "For it is written in the law of Moses, ‘You shall not muzzle an ox while it treads out the grain.’ Is it oxen God is concerned about? Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.
.... "If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ . . ."

(1 Corinthians 9:3-12)

The Source of Contention

.... Paul had entered Achaia on a self-sufficient basis, and the men of that region never saw anything else from him (1 Corinthians 9:14,15). So this criticism must have come from an outside source. Rumors of the dispute in Amphipolis had caught up to him at last. To establish that this argument came from Amphipolis, rather than a Jewish source, let’s revisit the background and consider the terms of Paul’s response:

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.... Paul’s arguments with the Jews of Macedonia were recounted in detail, yet no issues over offerings were mentioned. Indeed, the Jewish leaders themselves received offerings, so they could not have criticized him without implicating themselves. This made a Jewish source for the criticism  unlikely.

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.... In fact, in a strange twist of fate, the Jews of Thessalonica had probably become a staunch barrier to help shield him from that criticism, and had probably kept it at bay for a long time. When it came to their city they would have defended the right to receive offerings, but would also have to admit that Paul, himself, had not used this right. This would make them more sensitive to the criticism than he was. So their only recourse would have been to play it down.

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.... The underlying nature of this criticism suggests a Gentile mind; and for the same reason, Paul began his defense with analogies and only used Scriptures to support the analogies. This indicates that his critics would have considered that justification to be self-serving. In other words his critics were Gentiles, who were strangers from the covenants of God.

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.... The case for the lost ministry of Amphipolis may be read between the lines in the nature of the arguments that followed Paul. The intensity and effect of those charges may be measured through the sincerity and urgency of his defense, and the frequent repetition of that defense in the Scriptures he provided over the years.

The Offering Cycle

.... A challenge arose in Paul’s day that has replayed through the ages, becoming the most persistent criticism of the church in our time. What evangelist has not received criticism or had his efforts dismissed, because he received an offering? A cycle was established that would grow and repeat itself.

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.... Like Paul, some ministers have endured deep poverty for as long as they could, so that the sincerity of their motives would not be questioned. But their 'tentmaking' jobs divided their time and deprived them of resources, which hindered the gospel in other ways.

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.... When he end of their endurance was reached, the tables were turned and they took the moral high ground, openly preaching the need for tithes and offerings. A change of heart took place and they finally received the resources they needed – but now their motives were questioned. And sometimes this momentum took on a life of its own. Eventually it could lead to the opposite extreme, and even to abuse, before the cycle turned again to the point when the propriety of Christian giving was questioned again.

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.... In part, Paul answered this criticism by receiving from ministry partners quietly. In the sense that he no longer ministered among them, yet still received support from them, he said that he had ‘robbed’ them (2 Corinthians 11:8). Had he received the same, quiet support from those he actually ministered to, his problems would probably never have begun (Matthew 6:2-4). But is that the best solution?

The Heart of Giving

.... In the temple in the days of Jesus, collections were received in a treasury room, in a large wooden chest with a hole bored in its lid. This custom began in response to an earlier abuse from the Old Testament priests themselves (2 Kings 12:7-10). In monetary terms the new system worked well, for the money was only counted when the chest was full. This indicates that the ministers were not living from offering to offering, nor counting the available funds in time to make payroll, but always seemed to have an abundance on hand.

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.... Also, for the most part, the people were self-motivated in their giving. If the offerings ever dwindled and it became a problem, instructions were given as a reminder (as in Malachi 3:7-12). But the entire approach made the need for public appeals rare. Through this approach, the offense involved in receiving offerings was removed. Yet something was still missing, and Jesus demonstrated what it was. The missing element was Himself.

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.... As He ministered in the temple, Jesus made it His custom to teach the people from the treasury. He purposely availed His presence in order to make a point, and watched as the people gave their offerings (John 8:20). Rather than counting their gifts, He observed their hearts before the Lord: for those who honored Him and trusted with all of their heart, He intended to honor in return (Mark 12:41-44; Acts 10:31). True Christian giving displays a loving connection between the Lord and each person, that will naturally bring His favor:

.... "And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, ‘for he loves our nation, and has built us a synagogue.’ Then Jesus went with them."

(Luke 7:4-6)

.... At its heart, tithing is an act of worship to honor the Lord; and in recognition of this, Paul later modified his stance and decided to receive offerings again for the sake of the givers themselves (2 Corinthians 9:12; Philippians 4:17,18). Through this, he returned our attention to Jesus Himself that we might imitate a Christlike quality in our giving:

.... "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich."

(2 Corinthians 8:9)

The Divine Perspective on Tithing

....As long as men measure earthly ministers through the offerings they receive, some form of offense will arise and the preaching of the gospel will always suffer. For the true understanding lies in another direction, that is, in a heavenly. Let us return to God’s own perspective on tithes and offerings, and explore it further:

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.... Tithes are a type of worship that began with our father Abraham (Genesis 14:18-20). For he, in returning from his victory over the kings, gave Melchizedek a tenth of all his spoils (the Hebrew word ‘tithe’ means ‘tenth’), and the relationship between these men explains everything:

.... Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils . . . For this Melchizedek . . . having neither beginning of days nor end of life, but made like the Son of God, [so he] remains a priest continually. He . . . received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better.

(Hebrews 7:1-7)

.... Here is the truth of tithing in it’s purest form: Abraham, though blessed with the promises of God, recognized something far greater in Melchizedek, and wisely ‘considered how great this man was’. For Melchizedek was like the Son of God Himself.

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.... Abraham’s tithe was an act of personal homage in recognition of this man’s greatness; a fitting acknowledgment that Melchizedek was better than him. A devoted relationship was formed between them, and Melchizedek blessed him in return: "Now beyond all contradiction the lesser is blessed by the better." (v 7).

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.... The same understanding must guide our tithes and offerings today; for we have become heirs to the promises of Abraham, and Jesus is the High Priest forever after the order of Melchizedek (Galatians 3:29; Hebrews 5:5,6). Since a parallel relationship exists between us, let us follow Abraham’s example and consider how great a person this Jesus Christ is, being the Son of God Himself; and likewise let our offerings be an act of worship, of personal homage to Him, to acknowledge in a fitting way that He is greater than us.

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.... If we look to a loving relationship rather than religion, tithing will always come to this conclusion; for both tithes and offerings are devoted to the Lord Himself, and not simply to the church or to a minister. Nevertheless . . . can it escape our notice? Not one of our pennies is actually received in heaven. How great is the honor God bestows on us in return, that every cent should be devoted to a continued ministry among men, for the salvation and growth of so many.

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.... And in our daily lives, He provides for us in return. Remember that Melchizedek, the Christ-like man, blessed Abraham, and a relationship was formed between them; remember God’s promise to bless those who honor and reverence Him through their tithes and offerings (Genesis 14:18,19; Malachi 1:6, 3:10-12). For in our giving, a very personal connection is made with God, which is well pleasing to His heart (Philippians 4:18):

.... "Because he has set his love upon Me, therefore I will deliver him; I will set him on high, because he has known My name. He shall call upon Me, and I will answer him; I will be with him in trouble; I will deliver him and honor him. With long life I will satisfy him, and show him My salvation."

(Psalm 91:14-16)

Addendum

.... In spite of the case that can be made by reading between the lines, some may assert that the events we’ve described in Amphipolis never happened, simply because the Bible never recorded them directly. "If Paul had ministered at Amphipolis, good or bad," they might claim, "the Bible would have mentioned it openly."

. " .... In response, I would point to the example of the Galatian outreach in Acts 16:6. The Bible merely stated that the apostles had 'gone through' the region; but we later discover, by the Epistle to the Galatians, that Paul had stayed long enough to actually found a church while he was there. He mentioned the Galatian church again, in passing, in 1 Corinthians 16:1 (which, curiously enough, also had to do with giving).

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.... I argue that if so much ministry could occur in Galatia within the scope of such a brief mention, then the same could have occured as they 'passed through' Amphipolis, though further Scriptural collaboration needed to be shown, and now has been (Acts 17:1).

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.... Remember that if Paul’s intention was to leave the controversy behind him, it could not have been in his best interest to record those event in detail, which would simply have served to bring them along with him. And had he recorded them in detail . . . what effect might those passages have played in the church throughout the ages?

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For further information, please click on the module entitled:

The Truth on Tithing.