Foreword

In the first lecture, Fee demolishes the widespread identification of vocation with occupation. Vocation is a truly redemptive and renewing summons to be in the fellowship of Christ (both in fellowship with the Lord and in fellowship with the Lord’s people). “In fact, this is the only understanding of calling in the New Testament,” says Fee. In this context, he deals strategically with the grossly misunderstood words of Paul in 1 Corinthians 7 :17 , 20 , and 24 . In my opinion, his treatment of this complex and often badly translated passage is worth the whole book. But there is more in the second lecture.

There is more because Paul’s context for his teaching is the first-century household. In the ancient world, the household was where work and industry were accomplished together, unlike today where human enterprise and human dwelling are largely separated. Further, in the social structure of the Greek and Roman worlds, the male was normally husband, master, and patron. But instead of exerting absolute authority in these relationships, such male leaders were called through Christ to make a radical reversal. “The church would not survive,” Fee concludes, unless the man “willingly submitted himself to the whole family and chose to live as one who would offer his life for the sake of others.” Pastoral leadership style is a crucial matter; remuneration is another. Fee’s comments on pastoral salaries and fees for service are as revolutionary today as they were then. So, appropriately, in the next lecture Fee turns to the subject of Paul and work.

In the social context of the first century, the privileged people, unlike the vast majority, did not work with their own hands. Here, Fee unpacks the ironic passage where Paul defends his right to be supported financially as an apostle, but then refuses that right for himself by working with his own hands. And the reason? To avoid hindering the gospel. In wrestling with this enigma, Fee challenges the contemporary professional, commercial, and corporate models of pastoral ministry where income for living is viewed as salary rather than gift. By expressing this high view of work, in which both God and neighbor are served, Fee effectively destroys the dualism that plagues the global church today: some work (pastoral ministry) is holy; other work is secular. This distinction is gone with Paul.

Finally, Fee turns to the subject of ministry in the Pauline letters. He debunks the usual understanding of two-level ministry: ordinary ministry for Christians who earn their living in the so-called secular workplace, and “the” ministry for people called into pastoral leadership or traditional missionary service. He argues convincingly that there simply is no clergy/laity division in the New Testament vision of the people of God. Ministry is simply serving God and others. Full stop. And so Fee ends with a great vision of churches not only recognizing people who are stepping into church positions, but also praying for and commissioning those whose ministry is primarily in the world through their daily work. All of this, Fee concludes, requires a person who, “with a renewed mind, conforms themselves to the image of Christ . . . in service to the world.” Yes.

This is classic Fee: personally passionate (yes, even in print), impeccably exegetical, and eloquently (and disturbingly) applicable to our contemporary situation. Simply beautiful.