I. The Background of Acts 20 and the Example of the Apostle Paul
The passage from Acts 20:17–35 portrays the scene where the Apostle Paul summons the elders of the Ephesian church to Miletus, delivers his final exhortation, and takes leave of them. Commonly referred to as Paul’s “Farewell Sermon,” this address intensely encapsulates Paul’s philosophy of ministry, the core of proclaiming the gospel, and the very reason for the church’s existence. Through this passage, we can delve deeply into the differences between what we might call the “Old Testament model of the church” and the “New Testament model of the church,” and thereby reflect on the meaning and importance of “tentmaking” (TM) ministry as emphasized by Pastor David Jang.
Paul asked the Ephesian elders to come to Miletus, a coastal city, requiring them to travel over 50 km. Once they had gathered, he first reminded them, “You know how I lived the whole time I was with you and what I taught you” (see Acts 20:18). This shows clearly that Paul lived transparently in front of them, with nothing hidden. From this short statement, we sense how crucial a leader’s transparency is, and how a leader must demonstrate the authenticity of the gospel through his or her own life. In his ministry, Paul did not display hypocrisy or maintain a double life; he reminded the elders that he had lived “with all humility and with tears” (Acts 20:19). In these words lies the attitude of his ministry. Humility refers to the position of a servant—a path of service—demonstrated by Jesus Christ himself. And tears are the outward expression of a heart that cannot but weep when truly loving and caring for souls, rather than merely teaching them intellectually.
From the perspective of church history and the overarching history of salvation, the New Testament–style churches that Paul established possessed distinctive traits that set them apart from “Old Testament–style churches,” which depended solely on a priestly system. We might simplify the Old Testament–style church as one that is absolutely dependent on the tithe. This does not mean that the tithe itself is wrong or unnecessary; rather, the point is that we must not overlook the various issues that can arise from running church finances and operations solely through tithes. Pastor David Jang speaks in the same vein. A New Testament–style church, resting in the gospel of Christ, practices the Lord’s saying that “it is more blessed to give than to receive” (Acts 20:35), proclaiming the gospel independently, and walking the path of building and caring for the church through the combined efforts of its members. Such a New Testament–style church surpasses the singular source of financial dependence found in Old Testament–style churches, and offers a practical answer for how today’s church can inherit the example of self-supporting (“tentmaking”) missions shown by the Apostle Paul.
Paul suffered not a few hardships in his ministry. The Jews, feeling that Paul had betrayed them, sought to kill him. Paul even considered his own life to be of no value whatsoever, dedicating himself wholly to preaching the gospel (cf. Acts 20:24). Here we naturally ask, “How could Paul maintain such an attitude?” He realized the absolute value of the way of saving sinners that Jesus demonstrated on the cross, and in order to proclaim it, he was able to surrender himself completely. Whenever Paul proclaimed the gospel in each city, he emphasized first and foremost the message “Repent. Jesus is the Christ” (cf. Acts 20:21). He confronted sin, declared that Jesus has paid the price of sin, and made this central to his message—something common among all the apostles of the early church. Additionally, Paul clearly understood that true salvation begins only when there is repentance. Without repentance, there can be no forgiveness of sin and no true salvation.
At this point, we can recall what Pastor David Jang has repeatedly taught concerning the “connection between ecclesiology and eschatology.” If we say that Christology, soteriology, and eschatology are the three major doctrines of Christianity, then eschatology ultimately asks us to consider, “What kind of church will we build?” In other words, if we are believers who await the second coming of Jesus Christ and live with the hope of heaven, the mission we must accomplish on this earth is the building of the church. The church is the place purchased with the blood of Christ, and believers, as members of that body, must battle the deceptions and temptations of the world. Preserving and building up the church properly is the final task of those with an eschatological faith, which then leads us back to a robust ecclesiology.
Today, many churches are sold off or close their doors due to financial problems or dwindling membership. We frequently read reports of hundreds or even thousands of churches appearing on real estate markets. How is it that the holy community, which was originally built on the price of the Lord’s blood, has been driven onto the open market? One could argue that it is because faith has weakened and the church, locked into an Old Testament–style model, has failed to adapt to a changing era. Delving further, it is also because, as Paul predicted, “fierce wolves” have entered from within the church and harmed the flock (Acts 20:29), and “from among your own selves will arise men speaking twisted things, to draw away the disciples after them” (Acts 20:30). Secularism, pluralism, materialism, consumerism—countless wolves—have infiltrated the church, obscuring the essence of the gospel and scattering the souls of believers.
Pastor David Jang confronts this reality and stresses that the church must once again return to the apostolic tradition. At the core of this lies Paul’s “tentmaking.” It refers to a twofold mission of solving the “food, clothing, and shelter” aspect of human survival while simultaneously preaching the gospel and caring for believers. Unlike an Old Testament–style church in which only priests or clergy have their livelihood guaranteed by tithes as stipulated by the Law, the church community in a New Testament–style church cooperates in voluntary dedication, and, if necessary, works directly to secure finances so that the ministry itself is infused with life.
In fact, while in Corinth, Paul made tents and sold them to support himself, all the while preaching the gospel (cf. Acts 18:1–3). And if he needed more time to teach, he would rely on financial help sent by co-workers or other churches (Acts 18:5). This is why Paul can say, “You yourselves know that these hands of mine have supplied my own needs and the needs of my companions” (Acts 20:34). This shows the self-reliance and health of a New Testament–style church. No minister who can work with their own hands should lean excessively on members’ financial giving or consider it an “obvious right.” Instead, they should use their skills or talents so that they do not become a burden to believers, but rather expend their energy in giving and serving even more.
The advantages of this model are clear. First, it reduces the possibility that church leaders will be ensnared by worldly greed or material temptation. Second, it creates a positive impression on non-believers: “See how they genuinely stand on their own feet for the sake of the gospel.” Third, regardless of how much or how little money a church possesses, financing does not become an inherent stumbling block to the ministry of preaching the gospel. Fourth, the entire church can foster a strong sense of unity through voluntary sacrifice and love. Fifth, it opens more channels through which to share the blessings we have received with neighbors in need. When Paul says, “We must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’” (Acts 20:35), this resonates directly with that vision.
This is not to say that the Old Testament model of the church is wrong but rather that Paul’s ministry—and Pastor David Jang’s teaching—together remind us to beware of the pitfalls that can occur when we absolutize that model. In Old Testament times, priests and Levites were indeed supported by other tribes so that they could devote themselves to temple duties. However, with the atoning work of Jesus Christ in the New Testament, the form of the church changed. No longer confined to the physical space of the “temple,” the church is composed of believers united by prayer and the Word through the Holy Spirit. Acts 20:28 declares, “The Holy Spirit has made you overseers to care for the church of God, which he obtained with his own blood.” This statement specifies that the church is a holy and precious community established by the blood of the Lord.
This message aligns precisely with what Pastor David Jang has stressed. The church should not be easily swayed by the crashing waves of the world, nor by secularization and the logic of money. Thus tentmaking ministry is proposed as an appropriate alternative. Of course, this does not mean that every church must operate a business or run a shop. The church’s primary purpose is to spread the gospel, save souls, and nurture believers. In the process, however, it should secure a channel for acquiring the finances needed to support itself without losing its spiritual vitality. Moreover, it is about encouraging ministers or leaders to delight in “giving rather than receiving first” and to put this into practice.
In an era where churches are rapidly shutting down or being put up for sale to clear debts, the question remains: “What does the church need to remain healthy?” In Paul’s Farewell Sermon to the Ephesian elders, his main emphasis was ultimately one thing: “Remember that for three years I did not cease night or day to admonish everyone with tears” (Acts 20:31). This highlights how important the lives of leaders are. No matter how eloquent or learned a leader may be, if that leader does not remain among the believers with passionate love, tears, and responsibility for each person, a healthy church community cannot be formed. Hence Paul declares, “I testify to you this day that I am innocent of the blood of all of you” (Acts 20:26–27), for he had given them the whole counsel of God. The fact that churches crumble and are sold off to the world calls us to a solemn self-examination, asking, “Have leaders failed to proclaim the word of God in its entirety?”
By contrasting the Old Testament–type church with the New Testament–type church, Pastor David Jang insists we must grasp the “call of our time.” Today, we live in an era fraught with secular ideologies, relativism, postmodernism, pluralism, materialism, and hedonism, among others—both heretical and worldly trends abound. Thus, rather than staying in the old pattern of “depending on tithes or offerings alone to ensure the minister’s livelihood” as in the era when churches were thriving, the church must enter into the world, employ tentmaking to encompass the language of the secular realm, and show the undiluted power of the gospel. This is precisely the “proclamation of the kingdom of God that will not be halted or distorted by livelihood issues” and a presentation of the New Testament ethos for today’s church.
Indeed, this is hardly a new idea. Even a brief review of church history reveals that, not only in the early church but also following the Reformation, there were movements for “self-supporting ministry.” Martin Luther criticized monastic traditions while teaching about the importance of believers living independently and practicing the gospel in the real world. John Calvin likewise believed that the church must lead in transforming society in matters such as secular vocations and work ethics. In modern times, there have been many cases where the church expanded its gospel influence by making tangible social contributions through medical work, education, and relief efforts. The problem is that at some point, these movements became increasingly confined to certain church institutions or buildings, eventually losing their vitality and forsaking their self-supporting spirit.
Hence, returning to Acts 20, we must heed the solemn words Paul spoke to the Ephesian elders: “Pay careful attention to yourselves and to all the flock” (Acts 20:28). True care for the flock is not achieved merely by gathering them in a sanctuary and preaching sermons. The gospel must not weaken just because the church is financially poor, nor should it be squandered via excesses when the church is financially abundant. Ultimately, recognizing that the church is built on the price of the Lord’s blood, each of us must wake up spiritually, and among the various models of ministry, we should pay attention to tentmaking as one of the most actionable alternatives in our present day.
Looking more specifically at Pastor David Jang’s teaching, he places significant weight on Acts 20:32: “I commend you to God and to the word of His grace, which is able to build you up.” The fundamental power that builds and sustains the church is neither human effort nor money, but the work of the Word and the Holy Spirit. A church that abides in the Word, puts the Word into practice, and experiences the Holy Spirit’s power through the Word does not waver under financial hardship or harsh external criticism. By contrast, when the Word becomes weak, at some point the church is overrun by “fierce wolves,” and opportunities open up for false teachers and heretics who “twist the truth,” seeking to draw away disciples after themselves. We have witnessed this pattern—of heresy infiltrations, leadership’s ethical failures, and so on—not only in Korean churches but also in churches worldwide.
Now the church needs to re-arm itself with the original model shown in Acts—that is, self-supporting mission and unwavering devotion to the gospel as exemplified by Paul. As Pastor David Jang has long emphasized, “devotion to the gospel” must necessarily converge with a “tentmaking mindset” of working “with your own hands.” This responsibility belongs not only to pastors or church leaders, but to every believer in the church. It is the shared mission of the body of Christ, concretely demonstrating in our lives the word of Jesus, “It is more blessed to give than to receive.” Certainly, a minister or church may enjoy generous financial support. Just as Timothy and Silas brought funds to Paul, some individuals may generously assist the gospel’s cause. But once that support is taken for granted or becomes institutionalized, the church’s inner vitality often vanishes. Ultimately, the reason for the church’s existence here on earth and the core mission that the church’s leaders must passionately safeguard and proclaim is: “I will preach the gospel, and if need be, I will work with my own hands for the gospel.”
What our time really needs is the same fervor that Paul showed—“earning his living by the work of his hands, teaching day and night, admonishing each person with tears.” This approach can be a concrete solution to revive churches on the verge of decline. For example, Pastor David Jang personally undertakes the “rescue of church buildings that are on the brink of collapse,” repurposing them as new outposts for the gospel. The goal is not purchasing buildings for their own sake, but retaining church property that would otherwise disappear, preserving the souls in that area, and reigniting gospel outreach. Financial resources are procured through TM and devoted contributions, while spiritual strength is supplied through the united prayer of ministers and the community. The local church thus revived can then embrace wandering souls in the area and, by growing healthy once again, support another church or mission field in a virtuous cycle.
In Acts 20:24, we see Paul’s famous declaration: “I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.” His words still resonate today. The church is not built by spectacular programs or events but on the tears, toil, and sacrifice of those who save one soul at a time, dedicating their lives to the gospel. Pastor David Jang has confessed that he began his ministry 28 years ago with this mindset, prompting us to ask how we are to carry on the path of these predecessors today. He says that he reads Matthew 23 once or twice a month to constantly examine himself, so that leaders do not become like the hypocritical Pharisees. Surely this is a practice that pastors and believers alike should emulate.
Acts 20’s Farewell Sermon brings together in a single conclusion a minister’s posture, the essence of the church, and the method by which the gospel must be proclaimed. Paul’s tone—“I have taught you everything; if you stumble, the responsibility is yours”—proves how thoroughly he had equipped his disciples with the truth. At its foundation is “repentance.” No matter how magnificently we decorate a church or how eloquently we preach, it is but external show if repentance is absent. Those who realize their sin and are saved by the blood of Jesus on the cross are now called to go into the world, share the gospel through tentmaking, and assist the weak. When Paul says, “I supplied my own needs and also the needs of my companions,” he is revealing the fundamental mechanism that prevents ministers from succumbing to worldly temptations and preserves the purity of the gospel.
Thus, Paul’s Farewell Sermon in Acts 20 is not just a lesson for the Ephesian church of the first century; it also speaks directly to the difficult times faced by today’s Korean and global churches. How can the church, which was bought by Christ’s blood, be sold and abandoned? Why must the church, in debt, close its doors due to financial distress and lack of vision? When churches enjoy wealth, they are prone to the temptations of secularization; when they become poor, they sink into despair or embarrassment. Yet as we see in this passage, even amid all sorts of internal and external hardships, Paul never ceased proclaiming the gospel. His team also stood firm in tentmaking to support themselves, and when necessary, received support from co-workers so that they could devote themselves more fully to teaching and evangelizing.
II. Tentmaking (TM) Ministry and the Practical Building Up of the Church
Let us now examine in detail what tentmaking ministry is and how Pastor David Jang’s emphasis on it during a dedication service reveals its practical value. Tentmaking (TM) literally derives from the fact that Paul supported himself by making and selling tents. In church history, this is often referred to as “self-supporting missions,” a methodology in which those engaged in mission or ministry sustain themselves with little or no external funding while helping local people and sharing the gospel. In modern times, this extends to “professional missionaries”—Christians who carry out secular jobs, either overseas or domestically, so that they can remain self-sufficient while preaching the gospel.
Yet the TM that Pastor David Jang highlights is not just “having a secular job alongside mission work.” Rather, it is a ministerial paradigm that encourages the entire congregation to participate in proclaiming the gospel, instead of remaining stuck in an Old Testament–style model. It is not about the church operating a business or some enterprise purely for profit. Rather, TM is meant to function as a spiritual and material channel for “voluntarily earning money for God’s kingdom,” putting it into building churches, and helping those who are suffering—all so that gospel ministry can flourish.
Pastor David Jang’s church community has five major ministries. He explains that every member is involved in one or receives help from one, or is connected directly or indirectly to one. Lately, the TM ministry was officially established as the fifth major ministry and held a dedication service. This is significant in that, although the spirit of TM was present since the church’s early days, it is only recently that it has become an “official ministry.” This suggests that the church has reached a certain level of maturity and is prepared to implement TM more systematically to advance the gospel.
A classic biblical example frequently cited regarding TM ministry is the record that Paul stayed in Corinth, met Aquila and Priscilla, and since they were all tentmakers, they worked together (Acts 18:1–3). Aquila and Priscilla, Jewish believers exiled from Rome under Emperor Claudius’s decree, were known for both deep faith and intellectual capability. Together, they produced and sold tents to support themselves while also building the church. Tradition holds that Priscilla had a particularly profound faith, such that in multiple New Testament references, her name appears before her husband’s (Acts 18:8, Rom 16:3, etc.). She and her husband were also capable of guiding well-educated preachers like Apollos (Acts 18:26). Their example proves that TM is not just a “side job,” but a powerful instrument for advancing the gospel.
Building on these examples from the early church, Pastor David Jang describes how TM should function within the church. Before telling believers, “Support the church unconditionally,” or “Bring more offerings,” the church’s leadership should, in fact, imitate Paul by working first, generating some income, and using that to support struggling churches or needy believers. In doing so, the church ceases to be a mere consuming entity and becomes a community that “produces and shares.” This correlates directly with the Lord’s teaching “It is more blessed to give than to receive” (Acts 20:35) and demonstrates a New Testament–style church that moves beyond the unilateral dependence on tithes characteristic of an Old Testament–style church.
Not every minister or believer must necessarily become a tentmaker. Some may have sufficient resources to focus entirely on gospel work; others may serve in churches with a long history and ample budget, enabling the pastor to concentrate on preaching. However, the issue is that such “support” and “provision” can become so normalized that the essence of preaching the gospel is blurred or the church’s spiritual tension grows dull. When Paul received financial support from co-workers like Timothy and Silas, he used it to teach even more fervently. That is, whenever anyone provided for him, he would devote himself more fully to the gospel; if that provision ceased, he would resume making tents. This spiritual dynamism was an essential factor for the abundant fruit of Paul’s mission. As a result, when he met with the Ephesian elders, he could confidently say, “I coveted no one’s silver or gold or apparel” (Acts 20:33).
Pastor David Jang’s TM ministry, honed over many years of pastoral work, follows the same principles. Whether the church operates a business, or its members earn income in their professional fields, they all pool their resources to purchase and revitalize churches on the verge of closure, or to support missions. The key is establishing a structure in which “the church never has to go into debt,” but instead “pays off others’ debts and supports them.” He does not argue that pastors should never be paid a salary by the church; rather, he insists on breaking away from the mindset that “we must receive” as a matter of course. In practice, Pastor David Jang has acquired defunct or financially troubled churches across the United States and even abroad, restoring them as mission bases. The money for this work often comes from TM proceeds, the hard-earned incomes of believers, and voluntary offerings. This aligns precisely with the spirit of the New Testament church, “that not one soul may perish but that all might be saved.”
When the church dedicates itself to building the kingdom of God, discerning and implementing that direction should be accomplished through collective deliberation and prayer by the church leadership and congregation. Just as Paul warned the Ephesian elders in advance about dangers that would arise once he left—“fierce wolves” that would harm the flock (Acts 20:29), people speaking perversions to gather disciples after themselves (Acts 20:30)—so, too, when the church goes out into the world to minister, it will inevitably encounter the tides of secularism and all sorts of heresy. Consequently, the church must remain vigilant, preserving the spirit of Paul, who “admonished everyone with tears night and day for three years.” Whether through tentmaking or other ministry approaches, our ultimate goal must always be soul-winning and gospel expansion.
TM ministry not only bolsters the church’s finances but also shifts its spiritual constitution. This is because, through their regular jobs, businesses, or studies, individual believers come to realize, “I can testify to Christ in and through this work.” Faith within the church is no longer confined to worship services alone but is integrated into the entirety of life. Furthermore, if the profits generated by TM are channeled back into local church ministry, overseas missions, relief efforts, and educational endeavors, the biblical principle “It is more blessed to give than to receive” increasingly permeates the community. In this sense, the dedication service for tentmaking becomes a reaffirmation of this truth and a collective commitment to “roll up our sleeves together, to sacrifice ourselves, to care for those in need, and above all, to preach the gospel.”
However, if someone interprets “Be like Paul and engage in tentmaking” only superficially and leaps blindly into economic ventures or focuses heavily on expanding business, the essence of sharing the gospel could be overshadowed. Pastor David Jang has repeatedly stressed that “biblical principles must remain the top priority.” Indeed, while Paul made tents to earn money, his first priority was always gospel proclamation. If finances were insufficient, he earned his own living, but making money was never his ultimate goal. Thus, if a church or individual believer attains considerable wealth through TM, yet uses it merely to enrich themselves or boast about success, this clearly contradicts Paul’s statement, “I coveted no one’s silver or gold or apparel.” Such “success” is purely worldly, detached from the gospel, and fails to uphold the original purpose of “entrusting oneself to the Holy Spirit and the Word, and declaring the full counsel of God” (cf. Acts 20:27, 32).
Examining Pastor David Jang’s practical implementation of TM in his church planting and ministry, one sees that he consistently highlights “prayer, meeting, and communal agreement” as top priorities. In Acts 20, Paul called a sort of “leadership gathering” of the Ephesian elders and then delivered his farewell sermon. Similarly, when Pastor David Jang and his church leadership plan to acquire and revive a closing church, they devote long periods to joint prayer and thorough discussion before making a decision. Once a course of action is set, they remain steadfast, working until the church is rebuilt. This strategy mirrors the early church’s practices, where the apostles and elders would gather, seek the Holy Spirit’s guidance, and resolve church-wide matters (see Acts 15, the Jerusalem Council).
Tentmaking ministry becomes more clearly defined during a dedication service. The church may form a separate department specifically for TM, organizing it “to help the church become financially self-supporting, to further assist struggling churches, and to ultimately broaden the gospel’s reach to the ends of the earth.” It serves as a complement to the unidimensional tithing-based financial structure of the Old Testament–style church, and as a growth model for a New Testament–style church that expands the horizons of gospel witness. In a time when “thousands of churches” appear on the market, reeling under financial burdens, TM becomes recognized as more than economic activity—it becomes a sacred calling.
At the TM dedication service, Pastor David Jang poses the question, “Have we truly done our utmost for those churches that are closing in our time?” He underscores the pillars of “Jesus Christ’s gospel, the Holy Spirit, and the kingdom of God,” urging each believer to repent, renew their hearts, and practice Paul’s admonition, “Pay careful attention to yourselves and to all the flock” (Acts 20:28). In the face of secularized churches in decline, TM offers a tangible answer to the crisis of our time: a path to renewed autonomy and service.
According to Pastor David Jang, the concept of TM is not new but calls the church to recover the purity and dynamism of the early church. In that light, the leader proclaims the entire gospel authentically, without hypocrisy. Believers, for their part, maintain their responsibilities in daily life—earning their keep—while being living witnesses to Christ. The church collectively utilizes the fruit of these labors to assist weak churches, reach those who have not heard the gospel, and engage in missions wholeheartedly. In an age defined by pluralism and relativism, the church must declare even more boldly that “There is no other way but Jesus Christ.”
From Acts 20’s Farewell Sermon, we see how the core of a New Testament–style church dovetails with the “tentmaking spirit.” The words of Jesus—“It is more blessed to give than to receive,” “There is only one way and truth”—both continually challenge how the church lives and where it is headed. Pastor David Jang has rediscovered this apostolic tradition and urges tentmaking ministry as a solution for Old Testament–style churches confronting grave realities in the modern world. It effectively reorients the church to the New Testament principle of “the priesthood of all believers,” empowering each believer to put the gospel into practice in their daily settings.
The basic mentality of the church should be, “I will earn my own living in order to help those who are weak and pour out my entire life for the gospel.” We should be able to say, as Paul did, “I count my life worth nothing to me, if only I may finish my course and the ministry that I received from the Lord Jesus.” Pastor David Jang, inheriting the confession of the Apostle Paul, warns that as the church grows and its ministries expand, we must be vigilant not to indulge in material wealth or worldly accolades. Instead, we must safeguard the church, purchased by the blood of Christ, restore churches forced onto the market, and spread the gospel farther and wider.
In this dedication service, the formal establishment of TM as a ministry conveys the church’s intention to broaden its sphere of ministry and commit to being a powerful conduit of blessing to its local community and the global mission field through “a life of giving.” At the same time, it reaffirms that “just as Paul did not covet anyone’s silver or gold or clothing, all financial offerings and believers’ devotion must be strictly the channel for ‘preaching the gospel and aiding the weak.’” In other words, through TM, the church is called to serve as “merchants of heaven,” laboring with honesty, faithfulness, and fervent love, and joyfully reinvesting their earnings in the gospel—demonstrating the path of self-denial and sacrifice walked by Jesus Christ.
In a time when many churches are faltering and collapsing, it is no coincidence that tentmaking has resurged as a fundamental principle, rather than merely “one option.” Paul’s life, as shown in Scripture, already modeled this path. Pastor David Jang has applied it in a contemporary way through church planting and global missions. For the church to break free from the Old Testament–style paradigm and recover the vitality and dynamism of the New Testament, we must return to Paul’s declaration: “I worked with my own hands to help the weak and preach the gospel.” The entire church can then unite around it and systematize that vision so that the living gospel may be shared with the souls of this world. Paul’s eschatological plea to “be alert” (Acts 20:31) bears fruit tangibly through the practice of tentmaking. This, according to Pastor David Jang, is the vision of the New Testament–style church proclaimed at the TM dedication service, and the most crucial starting point for the church’s future.