Acts 20:33 · Bible study
Acts 20:33 Commentary: Why Paul Coveted No One's Silver, Gold, or Clothing
Greek · 10 what the commentators say
Meaning in one sentence
Why the apostle Paul, who had the right to financial support, deliberately forsook silver, gold, and clothing, and what this reveals about faithful
Research Summary
- Meaning: Paul declares he never desired anyone's wealth, vindicating his motives and setting an example for ministers.
- Key Words: 'Coveted' (ἐπεθύμησα, aorist indicative), to long for, desire; 'silver, gold, clothing', common forms of wealth in the ancient Near East, especially garments as stored treasure.
- Main Debate: Whether Paul’s decision to forgo support is a universal model for all ministers or a contextual choice to avoid hindering the gospel.
- Theological Theme: Apostolic integrity and freedom from the love of money as essential marks of faithful gospel ministry.
- Best Use in Teaching: A test case for evaluating the motives of Christian leaders and a call to prioritize the gospel above material gain.
Translation Comparison
BSB Berean Standard Bible 2020
I have not coveted anyone’s silver or gold or clothing.
WEB World English Bible 2000
I coveted no one’s silver, gold, or clothing.
KJV King James Version 1769
I have coveted no man’s silver, or gold, or apparel.
ASV American Standard Version 1901
I coveted no man’s silver, or gold, or apparel.
YLT Young's Literal Translation 1898
`The silver or gold or garments of no one did I covet;
Darby Darby Bible 1890
I have coveted [the] silver or gold or clothing of no one.
Douay-Rheims Douay-Rheims Bible 1899
I have not coveted any man's silver, gold or apparel, as
Translations in other languages (10 available)
La plata, ó el oro, ó el vestido de nadie he codiciado.
Eu não cobicei de ninguém a prata, nem ouro, nem roupa.
Je n’ai désiré ni l’argent, ni l’ or, ni les vêtements de personne.
Ich habe euer keines Silber noch Gold noch Kleid begehrt.
Ik heb niemands zilver, of goud, of kleding begeerd.
Io non ho bramato né l’argento, né l’oro, né il vestito d’alcuno.
Srebra albo złota, albo szaty nie pożądałem od nikogo.
Ни серебра, ни золота, ни одежды я ни от кого не пожелал:
我未曾貪圖 一個人 的 金、銀、 衣服。
I have had no desire for any man's silver or gold or clothing.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 20:33
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul's denial of covetousness in Acts 20:33 functions as both a vindication of his integrity and a pointed lesson for the Ephesian elders. Barnes notes that Paul had a clear right to financial support (1 Corinthians 9:13, 14), yet he chose not to exercise it to avoid any charge of avarice against the ministry. Calvin emphasizes that the apostle denies not only taking by force but even harboring any wicked desire, a high bar for pastoral character. Clarke observes that this claim sets Paul apart from the 'grievous wolves' he warns about in verse 29, who have only their own interests in view. Gill adds that the statement is not merely self-defense but instruction: elders must not indulge covetousness, which would mark them as false teachers who 'make merchandise' of the flock. The unanimous point is clear: a minister of the gospel must be free from the love of money, and Paul's own example gives that freedom a concrete, testable form.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul did not covet anyone's silver, gold, or clothing; he performed manual labor to support himself and his companions; and he offered his conduct as an example to the Ephesian elders.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Paul's Personal Integrity | All traditions affirm that Paul genuinely did not covet the possessions of others during his ministry. | Some commentators (e.g., Barnes) emphasize that this is a self-defense against suspicion, while others (e.g., Gill) stress that it is primarily didactic, a pattern for elders to follow. |
| The Normative Nature of Financial Self-Support | Paul had a clear right to receive financial support as an apostle (1 Corinthians 9:13, 14). | Christians differ on whether Paul's waiver of that right should be the standard for all ministers. Some see it as a culturally flexible strategy; others view it as a permanent example of sacrificial leadership. |
| The Meaning of 'Apparel' | Clothing (ἱματισμός) is included because costly garments were a major form of wealth in the ancient world (cf. Vincent, Cambridge Bible). | There is no significant disagreement on this point; it is a straightforward cultural observation. |
Historical & Cultural Context
Paul's statement belongs to his farewell address to the Ephesian elders, delivered at Miletus (Acts 20:17, 38). After three years of ministry in Ephesus, Paul knows he will not see these leaders again (v. 25). His tone is deeply personal and urgent: he has warned them night and day with tears (v. 31), and he now predicts that 'vicious wolves' will enter the flock and that men from among themselves will arise speaking perverse things (vv. 29, 30). In this charged atmosphere, Paul offers his own conduct as a pattern.
Wealth in the ancient world often took tangible forms: silver coinage, gold objects, and valuable clothing. Several commentators (Vincent, Cambridge Bible) note that garments were a standard component of personal wealth, stored like treasure and vulnerable to moths (Matthew 6:19; James 5:2). Paul's renunciation of all three categories, silver, gold, and clothing, covers the full range of portable wealth. He not only took nothing, but as Calvin stresses, he did not even desire it.
The passage echoes Old Testament farewells. Moses declared, 'I have not taken one donkey from them' (Numbers 16:15), and Samuel challenged Israel, 'Whose ox have I taken? Whose donkey have I taken?' (1 Samuel 12:3). Wesley, Clarke, and the Geneva Bible all identify this parallel. Paul places himself in that prophetic tradition: a leader leaving office with clean hands, his conscience free from the charge of exploiting God's people for personal gain. The elders who heard him would have recognized the weight of that comparison immediately.
Textual Notes
The consulted sources note one minor textual variant. Gill cites Beza's ancient copy and others that read 'the silver, gold, or clothing of none of you', adding 'of you' for emphasis. This reading appears in the Ethiopic version. The variant does not change the meaning of the verse, but it underscores Paul's direct address to the Ephesian elders. No other significant variants are reported.
Reception History
This verse has been read across church history as a cornerstone for ministerial integrity. Calvin, in his commentary, used it to argue that a good minister must 'contemn money.' John Wesley and Adam Clarke both compared Paul's farewell to Samuel's in 1 Samuel 12, reinforcing the Old Testament pattern of a leader leaving office with clean hands. The Geneva Bible included a note directing readers to this parallel. Later commentators such as Barnes and Gill continued this tradition, emphasizing that Paul's example produces an incidental proof of Christianity's truth: if Paul had been motivated by greed, his hearers could have objected. Thus Acts 20:33 has been a favorite text for defending the sincerity of the apostles and for warning against the corruption of ministry by love of gain.
Preaching This Verse
Three-Point Outline
- Apostolic Right, Apostolic Renunciation. Paul had the authority to receive material support (1 Corinthians 9:13, 14), but he deliberately set aside that right to remove any obstacle to the gospel (1 Corinthians 9:12, 18). His hands worked to supply his own needs and those of his companions (Acts 20:34). This renunciation was not a rejection of the right itself, but a strategic choice for the sake of the message.
- The Danger of Covetousness in Leadership. The immediate context warns of 'vicious wolves' and men speaking 'perverse things to draw away disciples' (vv. 29, 30). Covetousness is a telltale sign of such false shepherds. Paul's clean hands prove that he is not one of them. His denial goes beyond actions to the heart: he did not even desire what belonged to others (Calvin).
- An Example for Elders. Paul explicitly holds up his conduct for imitation (v. 35: 'In all things I gave you an example'). The elders are to 'help the weak' and remember Christ's saying, 'It is more blessed to give than to receive.' Financial integrity is not optional for those who lead the church; it is foundational to their trustworthiness and their likeness to Christ.
Five-Point Outline
- Apostolic Right and Renunciation. (see above)
- The Danger of Covetousness. (see above)
- An Example for Elders. (see above)
- Distinguishing True from False Shepherds. Paul's disclaimer draws a line between himself and the coming 'grievous wolves.' When a leader's ministry is driven by gain, it corrupts the gospel. But disinterested service authenticates the messenger.
- The Motivation of Love, Not Gain. Paul sought not the possessions of the flock but the people themselves (2 Corinthians 12:14). His labor was an expression of love. That same love should drive all pastoral work, not the hope of salary, but the good of the sheep.
Illustration Hooks
- A pastor in a low-income congregation who refuses a better-paying position elsewhere because he loves the people and does not want money to cloud his message.
- A church board that asks its leaders to sign a statement that they have not used their office for personal financial gain, much like Paul's open challenge to the elders.
- The contrast between a televangelist who pressures viewers for donations and a missionary who works a second job to support his family while serving the church.
Questions Your Congregation Is Asking
- Should pastors be paid a salary, or should they work like Paul?
- How can we tell if a church leader is serving for money or for God?
- Is it wrong for a minister to be wealthy, or only to covet?
Leading a Discussion
Acts 20:33 sits at a pivotal moment in Paul's farewell to the Ephesian elders. He is about to leave them, knowing that false teachers will arise (vv. 29, 30). In this emotional context, Paul points to his own hands as evidence that he did not covet anyone's possessions. This claim raises important questions about the relationship between money, ministry, and motives.
Discussion Questions
- Read Acts 20:33 aloud. What exactly does Paul claim about his time in Ephesus?
- Why does Paul specify silver, gold, and clothing? What does clothing represent in this ancient setting?
- How does verse 34, where Paul mentions his own hands, support the claim he makes in verse 33?
- Compare Paul's statement with Numbers 16:15 (Moses) and 1 Samuel 12:3 (Samuel). What is the significance of these Old Testament parallels?
- Paul had a clear right to receive financial support (1 Corinthians 9:13, 14). Why did he choose not to use it? What does this teach about the priorities of gospel ministry?
- How does Paul's integrity protect the gospel from criticism? How might a leader's greed damage the church's witness?
- In what practical ways can local churches support their leaders so that no one is tempted to covet, and so that leaders are free to give rather than take?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 16:15 | Moses was very angry, and said to Yahweh, “Don’t respect their offering. I have not taken one donkey from them, neither have I hurt one of them.” |
| I Samuel 12:3 | Here I am. Witness against me before Yahweh and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? Of whose hand have I taken a bribe to make me blind my eyes? I will restore it to you.” |
| I Samuel 12:5 | He said to them, “Yahweh is witness against you, and his anointed is witness today, that you have not found anything in my hand.” They said, “He is witness.” |
| I Corinthians 9:12 | If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ. |
| I Corinthians 9:15 | But I have used none of these things, and I don’t write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void. |
| I Corinthians 9:18 | What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News. |
| II Corinthians 7:2 | Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one. |
| II Corinthians 11:9 | When I was present with you and was in need, I wasn’t a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that Paul's claim of coveting no one's money or goods serves as a test: true disciples seek no worldly gain, unlike false teachers who pursue their own interests. He compares Paul's statement to Samuel's similar profession of disinterestedness, showing a consistent pattern among faithful leaders.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that Paul voluntarily gave up his right to financial support and the chance to profit from his influence, even though he could have easily become wealthy. This deliberate self-denial, which Paul could openly challenge his hearers to deny, proves his motives were pure and provides strong evidence for the truth of Christianity.
Calvin's Commentaries Reformed 1564
Calvin notes that Paul's example goes beyond not taking anything by force; he was completely free from all covetous desire for money. For Calvin, this establishes a principle: no one can be a faithful minister of the word without despising wealth, because greed leads ministers to corrupt Scripture for
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the apostle's statement about not coveting describes an ongoing attitude, not a past event. He also explains that in the ancient Near East, fine clothing was a major form of wealth, as illustrated by Naaman and other biblical examples.
Geneva Bible Notes Reformed 1599
I haue coueted no mans siluer, nor gold, nor apparell.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Paul's denial of greed is not merely self-defense but a deliberate lesson for elders to follow his example. The deeper warning points to false teachers who would later exploit the church for profit, making Paul's integrity a model for genuine ministry.
Lange's Commentary Reformed 1857
Lange distinguishes Paul's phrase "bound in the spirit" as
Vincent's Word Studies Evangelical 1887
Vincent notes that expensive clothing is listed alongside gold and silver because garments formed a major part of wealth in the ancient East. People traded in costly robes or stored them as treasure, which explains why the moth's destructiveness became a vivid image for the ruin of earthly riches.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the apostle's declaration "I have coveted" as the opening of the second half of his farewell speech, deliberately echoing the pattern of Samuel in 1 Samuel 12:3. Just as Samuel cleared his name before departing, the apostle makes a similar public defense of his conduct.