Paul the Tentmaker, Joel Osteen’s Income, and What the Bible Really Says About Being Wealthy

When we picture Paul, we often picture sermons, shipwrecks, and prison letters. But Paul also had calluses. He knew invoices, materials, deadlines, and what it felt like to work late so nobody could accuse him of preaching for a paycheck.

In this article, we’re going to look at Paul’s real-world context in the original language, why he funded parts of his ministry through tentmaking, and why he sometimes refused money for preaching the Gospel. Then we’ll compare those principles (not personalities) with a modern public example, Joel Osteen, focusing on what can be verified about his income sources and the charitable work connected to his church. Finally, we’ll zoom out and ask the bigger question people actually care about: does God want His people to be poor, or can His people be wealthy and still faithful?

Paul in the original language and real world history, a tentmaker who paid his own way

Paul lived in the Roman Empire, not in a storybook. He traveled real roads, entered real marketplaces, and worked with real materials. Luke doesn’t hide that. In Corinth, Paul is described with a specific trade word, and it matters.

People sometimes talk like Paul must’ve been rolling in money because Luke, “the beloved physician,” traveled with him (Colossians 4:14), but the New Testament points in a different direction. Paul wasn’t known for living like a wealthy patron, he was known for working, especially in Corinth where Acts says he stayed with Aquila and Priscilla and worked at their trade (Acts 18:1-4), which is why so many scholars discuss Paul as a self-supporting “tentmaker” rather than a funded celebrity apostle (see Biola’s discussion of Paul supporting himself in ministry at Was Paul a Tentmaker? Part 2).

He also tells churches straight up that he worked with his own hands and sometimes refused financial support to avoid putting obstacles in the way of the Gospel (1 Thessalonians 2:9; 1 Corinthians 9:12-18), which doesn’t sound like a man paying a physician’s travel retainer. So why was Luke with him?

In the first-century world, “physician” didn’t mean “private concierge doctor,” it meant someone with medical skill, and on brutal roads, crowded ships, and prison stretches, that skill would be a practical mercy for a missionary team that took beatings and sickness seriously (2 Corinthians 11:23-27; Galatians 4:13). Luke’s presence also fits the pattern in Acts, where the narrative shifts into “we” sections (Acts 16:10-17; Acts 20:5-21:18; Acts 27:1-28:16), showing he’s not a hired outsider but a real companion and eyewitness who later wrote Luke and Acts.

Paul did have resources at times, like support sent from churches (Philippians 4:15-16), yet he frames that help as partnership in the Gospel, not a lifestyle upgrade. Even his Roman citizenship (Acts 22:25-28) hints at family status at some point, but citizenship isn’t the same as being rich enough to bankroll staff on the road.

Put it together and the cleanest read is this: Luke traveled because the mission needed him, Paul welcomed him, and the Holy Spirit used him to document the history, not because Paul was living large with a private doctor in tow.

Sources: Colossians 4:14; Acts 18:1-4; Acts 16:10-17; Acts 20:5-21:18; Acts 27:1-28:16; 1 Thessalonians 2:9; 1 Corinthians 9:12-18; Philippians 4:15-16; Acts 22:25-28; 2 Corinthians 11:23-27; Galatians 4:13; https://www.biola.edu/blogs/good-book-blog/2021/was-paul-a-tentmaker-part-2-did-paul-financially-support-himself.

In Acts 18:3, the Greek term is skēnopoios (σκηνοποιός), commonly rendered “tentmaker” (Acts 18:3). That is not a religious title. It’s a job title. And it tells us Paul could earn while traveling, which is one reason he could keep preaching without being controlled by donors.

For a quick outside-Bible background on Paul’s environment and times, Christian History Institute gives readable context on his world and hometown (The Apostle Paul and His Times). For the tentmaking detail itself, the International Standard Bible Encyclopedia notes that Cilicia (Paul’s region) was known for goats’ hair cloth used for tentmaking, and the word in Acts 18:3 sits inside that kind of economic reality (ISBE entry on “Tent-maker”). Scholars have also treated Paul’s work as part of his social setting, not a random footnote (see Ronald Hock’s book description at Fortress Press: The Social Context of Paul’s Ministry).

Paul wasn’t “either spiritual or practical.” He was both. And that balance matters for how we think about being wealthy, being generous, and staying free from accusation.

Saul and Paul, what his names tell us about his mission field

In the book of Acts, Luke uses “Saul” early, then makes a clear note: “Saul, who was also called Paul” (Acts 13:9). That line reads like a simple clarification, not a dramatic “name change” scene.

“Saul” lines up with his Jewish identity (Acts 7:58). “Paul” (Paulos, Παῦλος) fits his Greco-Roman mission space. Diaspora Jews often navigated multiple languages and cultures, so having more than one name makes sense in that setting. Luke also records Paul saying he is “a Jew, from Tarsus in Cilicia” (Acts 21:39), and that he was educated “at the feet of Gamaliel” (Acts 22:3). In other words, he could move between worlds.

That dual-world life is part of why Paul’s approach to money is so interesting. He wasn’t trying to look holy. He was trying to remove barriers so the Gospel could be heard (1 Corinthians 9:12).

What tentmaker means, and why that trade mattered in ministry

Acts 18:2-3 says Paul met Aquila and Priscilla, stayed with them, and worked, “for they were of the same trade” (Acts 18:2-3). That’s a business partnership, not just a Bible study.

The word skēnopoios (Acts 18:3) points to making “tents,” but in the ancient economy that could include related work like awnings, sails, and heavy cloth or leather goods (Acts 18:3). The key idea is portability. If you can do skilled labor in any major city, you can travel and still eat.

That’s not a small detail. It means Paul could preach in a place like Corinth without being dependent on the people he was trying to reach. He could remain financially independent when it helped the mission, and that independence protected the message from suspicion.

Why Paul often refused money for preaching, and how he still handled support

Paul was not against supporting ministry. He argued for it. But he also practiced something that shocks modern readers: sometimes he chose not to use that right.

So we have to hold two truths together:

• Support can be right.
• Refusing support can also be right.

Paul’s “why” is the point. In new churches, in hostile cities, and in places where critics watched him closely, he refused money so no one could say, “He’s just here for profit.”

In the Bible’s original languages, “wealthy” isn’t first a vibe, it’s a word-picture of fullness, abundance, and enough to share, not a scoreboard for ego.

In Greek the common word for riches is ploutos, which can mean literal money and possessions, but it also stretches into “abundance” and “richness” as a kind of fullness (that’s why Paul can talk about “the riches of his kindness” without meaning God has a big bank account); you can see that range in the lexical notes on Strong’s Greek 4149 (ploutos).

In Hebrew, “wealth” is often ʿosher, the plain sense of being rich in resources, but in Israel’s covenant world it sits under the bigger theme that God gives increase and expects stewardship, not flexing; the basic definition is laid out in Strong’s Hebrew 6239 (osher). So when Scripture talks about God calling someone “rich,” it’s not praising impulse buying, it’s describing a person entrusted with surplus who can sustain family, community, worship, justice, and generosity without turning wealth into an idol. That’s why spiritual wealth comes first, because a heart trained in faithfulness, humility, and self-control won’t treat money like “mammon,” a rival master that demands loyalty (the background and use of that term is summarized in Mammon).

Put it like this, if God can trust you with integrity when no one’s watching, he can trust you with opportunity when everyone is watching.

Spiritual wealth forms the container, the renewed inner life where obedience, contentment, and open-handed giving become normal, so money stops being a temptation and starts being a tool. Then monetary wealth can follow as God’s provision, because he’s not just increasing your comfort, he’s expanding your capacity to do good, meet needs, and fund what lines up with his character. That doesn’t mean every faithful person becomes rich, Proverbs and the Prophets are clear that life in a broken world is messy, but it does mean God’s pattern is to place resources where they won’t be worshiped, wasted, or used to harm people.

When you’re spiritually “rich” in wisdom and trustworthiness, money has somewhere safe to land, and that’s the kind of wealth God’s actually willing to place in your hands.

Paul’s right to be supported, and his choice to preach free of charge

Paul lays out the principle in 1 Corinthians 9. He asks whether he and his coworkers have a right to food and drink (1 Corinthians 9:4). He argues from everyday life: soldiers don’t serve at their own expense, and workers share in the fruit of their work (1 Corinthians 9:7). He even points to the Law’s concern for an ox treading grain (1 Corinthians 9:9-10).

Then he goes straight to the bottom line: “the Lord commanded that those who proclaim the Gospel should get their living by the Gospel” (1 Corinthians 9:14).

And yet, he says he didn’t always use that right: “we endure anything rather than put an obstacle in the way of the Gospel of Christ” (1 Corinthians 9:12). He speaks of preaching “free of charge” (1 Corinthians 9:18), so that his boasting is not in money but in offering the message without suspicion (1 Corinthians 9:15-18).

Paul’s pattern doesn’t demand every pastor be unpaid. It shows something else: when money would cloud the message, Paul chose the harder path.

“These hands” paid the bills, Paul’s work ethic and accountability

Paul didn’t just claim integrity. He pointed to his work.

In Acts 20:33-35, he tells the Ephesian elders he coveted no one’s silver or gold (Acts 20:33), and that “these hands ministered to my necessities and to those who were with me” (Acts 20:34). Then he ties it to a giving mindset: “It is more blessed to give than to receive” (Acts 20:35).

Paul also reminds the Thessalonians that he labored “night and day” so he wouldn’t be a burden (1 Thessalonians 2:9). He repeats the same idea later, saying he worked night and day to avoid burdening them (2 Thessalonians 3:8).

That’s not anti-wealth. That’s anti-manipulation. Paul cared about credibility, generosity, and clean motives. A person can be wealthy and still be clean-hearted, and a person can be poor and still be greedy. Paul aims at the heart.

Comparing Paul’s model with Joel Osteen, income sources, giving, and community impact

Now for the modern comparison. We’re not comparing apostles to authors in a simplistic way. Paul wrote Scripture and planted churches under persecution. Joel Osteen is a modern pastor and public communicator. The point is to compare principles people argue about today: income outside preaching, transparency, and visible fruit.

Where Joel Osteen’s money comes from outside church payroll

Joel Osteen has been widely reported as saying he does not take a salary from Lakewood Church, and that his personal income comes largely through book royalties and related publishing success. For example, TheStreet describes his wealth and points to book income as central to his financial story, while also noting public controversy around how wealthy he is (TheStreet profile). Business Insider has also covered what claims about him are likely true and what is misinformation, in the broader discussion of his money and taxes (Business Insider report). Reporting has also discussed royalties as a key mechanism for celebrity pastors who publish widely (see WORLD News Group’s discussion of royalties: “Base royalties”).

We should say this plainly: book royalties are not the same as Paul sewing tents. But they are still an example of income that can exist outside weekly church payroll, even though the platform (a pulpit, an audience, a reputation) overlaps. The ethical question is not “Is he wealthy?” The questions are simpler and harder: Is the income disclosed appropriately, is the message sound, and does the ministry show real fruit?

What Lakewood and related outreach does for the community and beyond

Public reporting shows Lakewood Church has participated in community response during major Houston-area events. For example, after Hurricane Beryl, Houston Chronicle reported Lakewood served as a cooling and distribution center, helping residents charge phones and access supplies (Houston Chronicle coverage). The Christian Post reported on Lakewood’s involvement in relief efforts after Beryl as well, describing practical help and coordination with others (Christian Post report). And earlier coverage around Hurricane Harvey (including criticism) is part of the public record too, which matters if we’re being honest and not writing fan fiction (The Guardian coverage).

Biblically, we don’t judge by vibes. Jesus said we recognize fruit (Matthew 7:16). Paul told believers to test everything (1 Thessalonians 5:21). That means we can acknowledge real help where it happens, even while we keep our brains on and our Bibles open.

Was God against people being wealthy, Abraham, Job, and other leaders who had much

Some Christians talk like being wealthy is automatically suspicious. Others talk like being wealthy is automatic proof of faith. Scripture refuses both extremes.

The Bible shows many faithful people with large resources, and it also warns against greed, oppression, and trusting riches. Wealth can be a tool, or it can be a trap. The heart decides which.

Abraham was wealthy, and God blessed him to be a blessing

Genesis doesn’t whisper about Abraham’s resources. It says Abram was “very rich in livestock, in silver, and in gold” (Genesis 13:2). Later, it says, “the LORD has blessed my master greatly, and he has become great” (Genesis 24:35).

And the reason matters: God’s promise to Abraham included blessing that would overflow to the nations (Genesis 12:2-3). Abraham was wealthy, but his wealth sat inside a calling. Provision was not the point, it was part of the assignment.

Job lost everything, then God restored him with more than before

Job is the classic counterpunch to shallow theology. Job was righteous, and he suffered terribly. Then at the end, God restored him.

Job 42:10 says the LORD restored Job’s fortunes when he prayed for his friends (Job 42:10). It also says the LORD gave him twice as much as he had before (Job 42:10). The text then lists huge herds and flocks (Job 42:12), and closes with Job living a long life (Job 42:16-17).

This doesn’t promise every believer the same timeline. It does prove God is not threatened by restoring someone to a wealthy life. Suffering isn’t proof God hates you, and restoration isn’t proof you’re superior. It’s proof God is God.

Other Biblical examples of wealthy leaders, and what they did with it

The Bible gives a steady stream of examples where provision and faith are not enemies:

• Isaac had a season of enormous increase, with flocks and herds and many servants (Genesis 26:12-14). He was wealthy, and it stirred envy, which is a real-world problem prosperous people face.
• Jacob “increased greatly” with large flocks and servants (Genesis 30:43). His life also shows wealth doesn’t fix family dysfunction.
• Joseph was given authority and resources in Egypt, second only to Pharaoh (Genesis 41:39-44). His wealthy position became a way to preserve many lives during famine.
• David prepared generous resources for the temple project (1 Chronicles 29:2-5). He modeled open-handed leadership.
• Solomon’s wealth is stated without apology, even while his later compromises serve as a warning (1 Kings 10:23).

In the New Testament, Lydia is a businesswoman, a “seller of purple goods,” and she used her home to support the early church (Acts 16:14-15). She appears as a wealthy believer whose resources strengthened the mission.

The Bible also balances this with serious warnings. Loving money destroys people (1 Timothy 6:9-10). And those who are wealthy are commanded not to be haughty, not to set hope on riches, but to be generous and ready to share (1 Timothy 6:17-19).

Jesus, reliance on God, not a command to stay poor

Jesus didn’t preach “Be broke forever.” He preached “Trust the Father fully.” He confronted greed, fear, and status games. He also taught generosity in a way that breaks the grip money can have on us.

What Jesus actually warned about, loving money and trusting riches

Jesus said we can’t serve God and money (Matthew 6:24). He warned, “one’s life does not consist in the abundance of his possessions” (Luke 12:15), then told the parable of the rich fool who stored up treasure but wasn’t rich toward God (Luke 12:16-21).

When Jesus told the rich young ruler to sell what he had, it was a heart test, exposing what the man trusted (Matthew 19:16-22). The issue wasn’t that the man was wealthy. The issue was that money owned him.

And it’s also worth remembering that Jesus’s ministry had financial support. Luke mentions women who provided for Jesus and the disciples out of their means (Luke 8:1-3). The Gospels even note the existence of a money bag among the disciples (John 12:6). None of that screams “poverty vow.” It shows organized provision, plus warnings about misuse.

A simple Biblical balance for being wealthy, work, give, and stay free in our hearts

Paul’s guidance to wealthy believers is surprisingly practical: don’t be proud, don’t set your hope on riches, be generous, and store up treasure for the future by doing good (1 Timothy 6:17-19). That’s not condemnation, it’s discipleship.

Proverbs praises diligence (Proverbs 10:4), and it celebrates leaving an inheritance (Proverbs 13:22). At the same time, it condemns dishonest gain, because crooked money poisons the soul (Proverbs 11:1).

So where does that leave us? With a grounded kind of freedom. Paul worked with his hands when needed (Acts 18:3), refused money when it would confuse the Gospel (1 Corinthians 9:18), and still urged generosity as the goal (Acts 20:35). A believer can be wealthy and holy, if their hope stays on God and their hands stay open.

It’s like this, even with me, I could focus all my spare time and energy on using the talents God gave me to make money. I did not go to school for anything I do online and I am not self taught. I am Holy Spirit taught. I have gone to ministry schools, but even with that, I spend a lot of my own time studying.

My focus is the Kingdom of God. I work full time plus I do this in my own time at home. Eventually some things are going to fund this ministry where God will expand what I do beyond what I could do on my own without Him. The point is this, it is God who gives wisdom to the wise and knowledge to those who have understanding (Daniel 2:21). It is God all by Himself who works through us to further His Kingdom.

When God raises a person up and people see what God has done, those people God raised up can easily become targets for another person’s prosperity or hatred. It is a thin line many people walk between hatred and truth. You should always keep your heart free from gossip. God hates gossip.

Conclusion

Paul wasn’t just an apostle with visions. He was a tentmaker with a trade (Acts 18:3), and he sometimes refused pay so the Gospel wouldn’t look like a sales pitch (1 Corinthians 9:12, 18), even while teaching that support can be right (1 Corinthians 9:14). When we compare modern wealthy leaders, the real tests are motive, transparency, doctrine, and fruit (Matthew 7:16; 1 Thessalonians 5:21). And when we ask whether God wants His people to be poor, Scripture answers with histories like Abraham and Job that show God is not scared of blessing, He’s focused on the heart (Genesis 13:2; Job 42:10-12).

If we want a steady path, we can work honestly, give generously, and keep our trust anchored in God, not in what we own (Acts 17:11).