The Church as Glory and Joy: Paul’s Vision of Ministry Reward
A Theological Essay on Ministry, Servant Leadership, and the True Reward of Equipping the Saints
Introduction
Distortion of scripture is nothing new, Peter himself warned that Paul’s letters were being twisted even in the first century—some “distort” them, as they do “the other Scriptures” (2 Peter 3:16). Paul likewise warned that distortions would arise from within the church, with people speaking “twisted things” to draw disciples after themselves (Acts 20:29–30).
And when the subject turns to money, the New Testament is especially direct. Paul cautions against those who imagine “godliness” as a means of gain (1 Timothy 6:5) and insists that gospel ministry must not be peddled for profit (2 Corinthians 2:17). Peter adds that false teachers exploit others “in their greed” (2 Peter 2:3), and Jude warns of those who “abandoned themselves for the sake of gain” (Jude 11). Paul also says some “teach… for shameful gain” (Titus 1:10–11).
Paul’s teaching on the relationship between teachers and students is often distorted. Galatians 6:6–7 is frequently treated as a divine mandate for compensating ministers—“Let the one who is taught the word share all good things with the one who teaches” is read as “students should financially support their teachers,” with Galatians 6:7’s warning about reaping what one sows functioning as a threat against those who withhold payment.
Yet this reading stands in stark contradiction to Paul’s own practice and explicit teaching. In 1 Thessalonians 2:9, Paul writes that he worked “night and day, that we might not be a burden to any of you.” In 1 Corinthians 9:12, he insists he endured anything “rather than put an obstacle in the way of the gospel of Christ.”
Sound teaching therefore matters because our purpose must align with Christ’s purpose for His church. Christ gives gifted ministers to equip the saints “until we all attain… to mature manhood,” so that we may no longer be “children, tossed to and fro… carried about by every wind of doctrine” (Ephesians 4:11–14). This maturation is nothing less than being shaped into the mind of Christ—“we have the mind of Christ” (1 Corinthians 2:16)—rather than swept along by persuasive distortion of scripture.
This essay argues for a radical reorientation: Paul’s ultimate reward and joy in ministry was not personal gain but the spiritual growth and perseverance of believers themselves. The church—its maturity, faithfulness, and final presentation to Christ as a pure bride—constitutes the minister’s true glory and crown.
This thesis challenges both the transactional interpretation of Galatians 6:6–7 and how scripture is often distorted to support unsound doctrines. We will examine how Paul’s self-supporting, servant-hearted approach embodies Christ’s own teaching on leadership, fulfills God’s purpose as articulated in Ephesians 4, and protects the gospel from the corrupting influence of financial incentives.
I. The Misreading of Galatians 6:6–7
The Common Interpretation
Galatians 6:6–7 is routinely invoked to support the financial compensation of pastors and teachers: “Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
This interpretation treats “all good things” as a reference to material support, “share” as a euphemism for payment, and the warning in Galatians 6:7 as divine judgment against those who fail to adequately compensate their spiritual leaders. The logic runs: teachers invest spiritually; students should reciprocate materially; failure to do so invites God’s displeasure.
The Context Demands a Different Reading
This financial reading collapses under scrutiny when examined within its immediate context and the broader Pauline corpus.
Immediate Context (Galatians 6:1–10). The passage sits within instructions about bearing one another’s burdens (Galatians 6:2), examining one’s own work (Galatians 6:4), and doing good to all, especially the household of faith (Galatians 6:10). The overarching theme is mutual spiritual care within the community of faith, not financial arrangements between teachers and students. To isolate Galatians 6:6 as a payment mandate disrupts the flow of Paul’s argument about spiritual reciprocity and mutual edification.
The Nature of “All Good Things” (πάντα ἀγαθά). In Pauline theology, “good things” consistently refers to spiritual blessings, fruits of the Spirit, and gospel benefits—not material goods. Consider:
- Romans 10:15 speaks of those who “bring good news of good things”—spiritual realities, not financial compensation
- Ephesians 6:8 promises that “whatever good anyone does, this he will receive back from the Lord”—eschatological reward, not earthly payment
“Share” (κοινωνείτω) — The Language of Partnership. The verb κοινωνέω is always used correctly as "fellowship," “to share in,” “to have fellowship in,” “to participate together.” A primary verse for understanding this is 1 Corinthians 1:9 which states "we are called into fellowship with God's Son," it denotes mutual participation, not unidirectional payment:
- Philippians 4:15 describes how the Philippians “shared” (ἐκοινώνησεν) in Paul’s trouble—spiritual solidarity and in giving and receiving. Paul wrote this letter while imprisoned, so if the giving refers to money and it is direct to him it is an exception to his self-supporting ministry practice. But is giving and receiving speaking of material or spiritual things?
- Romans 15:27 says Gentiles “share” (κοινωνούς) in spiritual blessings
- Ephesians 1 says we are blessed in all spiritual blessings from the heavenlies in Christ.
- The term sharing emphasizes joint participation in shared realities in Christ
The crucial insight: when teaching bears fruit, both teacher and student participate in that fruit together. The student’s growth, transformation, and Spirit-filled life become “good things” the teacher shares in—precisely what Paul expresses in 1 Thessalonians 2:19–20 when he calls the Thessalonians his “glory and joy.”
“The One Being Taught” Is Active, Not Passive. The Greek participle (ὁ κατηχούμενος) suggests ongoing reception and internalization of teaching. When instruction produces genuine transformation, the teacher participates in the spiritual harvest. This is reciprocity of the highest order—not “I teach, therefore I am entitled to receive financial support from you” but “I invest in you spiritually, and I share in the spiritual fruit God produces in your life.”
Spiritual Principle, Not Financial Threat. “Do not be deceived: God is not mocked” applies to the inevitable spiritual harvest, not to financial obligations. The context makes this clear: those who sow to the flesh reap corruption; those who sow to the Spirit reap eternal life (Galatians 6:7-8). The warning addresses hypocrisy and superficial religion, not stinginess toward teachers.
True teaching sows the word of God as Spirit-seeds; true learning produces Spirit-fruit; both teacher and learner participate in this harvest together. This is the reciprocal, nurturing relationship Paul describes—worlds apart from transactional payment for services rendered.
The Reciprocal, Nurturing Relationship
When Paul teaches the Thessalonians, he invests spiritually—pouring himself out like a nursing mother (1 Thessalonians 2:7), working night and day not to burden them (1 Thessalonians 2:9), sharing not only the gospel but his very life (1 Thessalonians 2:8). When they grow, believe, persevere, and mature, Paul “shares in all good things”—he participates in their joy, their crown, their glory before Christ. They become his reward.
This is reciprocity that transcends material exchange: not “I teach, therefore you pay,” but “I invest in you spiritually, and God allows me to share in the spiritual fruit He produces in your life.” The teacher’s reward is the student’s maturity—which is exactly what 1 Thessalonians 2:19–20 celebrates.
II. Paul’s Self-Supporting Ministry as Theological Statement (1 Thessalonians 2:9; 1 Corinthians 9:12)
More Than Pragmatic—Prophetic and Protective
Paul’s choice to work with his own hands was not merely practical or circumstantial—it was a deliberate theological statement about the nature of ministry, the character of the gospel, and the proper relationship between spiritual leaders and those they serve.
In 1 Thessalonians 2:9, Paul reminds them: “For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God.” This was not a temporary expedient or a reluctant concession. It was integral to how Paul understood gospel ministry.
The Misinterpretation of 1 Corinthians 9
First Corinthians 9 is frequently cited to justify professional, paid ministry: “Don’t I have the right to food and drink? Don’t I have the right to be accompanied by a believing wife? Don’t those who serve at the altar share in the offerings?” (1 Corinthians 9:4–5; 1 Corinthians 9:13). The common reading suggests Paul is establishing the legitimacy of paid ministry but choosing to waive his rights as a personal preference.
This interpretation fundamentally misreads Paul’s rhetorical strategy and contradicts his consistent practice throughout his letters.
The Rhetorical Context. Paul’s apostolic authority is under attack in Corinth. Some are comparing him unfavorably to other apostles who accept material support. Paul is defending his legitimacy while simultaneously refusing material support—a paradoxical position that requires careful argumentation.
The Strategy. Paul uses hypothetical language based on the Mosaic Law about “rights” (ἐξουσίαν) to defend his apostolic status against critics. He argues: “Even IF you granted that such a right exists (which would favor my critics), I STILL refuse it because accepting support would create an obstacle to the gospel.”
The Critical Verses:
- 1 Corinthians 9:12: “Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ”
- 1 Corinthians 9:15: “But I have made no use of any of these rights, nor am I writing these things to secure any such provision”
- 1 Corinthians 9:18: “What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel”
Paul’s conclusion is unambiguous: he refuses all such “rights” because financial arrangements create obstacles and stumbling blocks to the gospel’s power and credibility.
What Paul Demonstrates:
- The gospel must be presented “free of charge” (1 Corinthians 9:18)
- Even hypothetical “rights” might seem legitimate (Mosaic Law priestly service rights) must be refused if they compromise gospel effectiveness
- His true reward is not material compensation but the opportunity to preach without financial entanglement or being thrown in prison.
- Financial relationships between teachers and those taught create “obstacles” to the gospel (1 Corinthians 9:12)
This is not Paul saying, “Paid ministry is fine; I’m just choosing not to participate.” This is Paul demonstrating that the gospel’s credibility requires freedom from financial conflict of interest.
The Problem of Structural Conflict of Interest
When a minister’s livelihood depends on people’s continued attendance and financial giving, several corrupting pressures emerge:
Incentive to maintain dependency rather than produce maturity: Mature believers who can teach others and minister independently may need less from institutional programs. A self-sustaining church member is financially less valuable than a dependent consumer of ministry services.
Pressure to teach doctrines that support institutional revenue: Teachings on tithing, giving, authority, and submission become suspiciously prominent when leaders’ salaries depend on them. Doctrines that might challenge these revenue streams are quietly avoided.
Temptation to build personal platform rather than equip the body: Success measured by attendance, buildings, and budget creates incentive to concentrate ministry in paid professionals who have certain gifts rather than dispersed throughout the body. This "limits" gifts and their use thus the body doesn't grow as it should.
Inability to speak prophetically against the system: A minister who depends on the system for income faces tremendous pressure not to challenge it—even when scripture demands such challenge.
Paul eliminates all these conflicts by working with his hands. His financial independence gives him prophetic freedom. He can say hard things, refuse to be controlled by donors, measure success by actual spiritual maturity rather than institutional metrics, and model a non-transactional approach to ministry.
Paul’s Consistent Practice
This wasn’t limited to Thessalonica or Corinth:
Acts 20:33–35: “I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’”
2 Thessalonians 3:8: “nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you.”
2 Corinthians 11:7–9: “Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? I robbed other churches by accepting support from them in order to serve you. And when I was with you and was in need, I did not burden anyone...”
Paul’s self-support was not incidental—it was fundamental to his understanding of gospel ministry. It demonstrated that:
- Ministry is not a profession but a calling
- The reward of teaching is the maturity of students, not material gain
- Financial entanglements compromise gospel credibility
- Servant leadership requires actual sacrifice, not professional compensation
III. The True Crown and Glory: The Church Itself (1 Thessalonians 2:19–20)
The Climactic Statement
After describing his tender care for the Thessalonians—gentle like a nursing mother (1 Thessalonians 2:7), affectionately sharing not only the gospel but his very self (1 Thessalonians 2:8), working night and day not to burden them (1 Thessalonians 2:9), living blamelessly and righteously (1 Thessalonians 2:10), exhorting them like a father with his children (1 Thessalonians 2:11–12)—Paul reveals his deepest motivation and reward:
“For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy!” (1 Thessalonians 2:19–20)
This is not sentimental flourish. This is theological bedrock. Paul’s eschatological vision centers on presenting believers to Christ. His reward is relational and spiritual, not transactional or material.
Unpacking the Eschatological Vision
“Before our Lord Jesus at his coming” (ἔμπροσθεν τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ): Paul envisions standing before Christ at the Parousia—the second coming, the day of final reckoning and reward. This is when all ministry will be evaluated, all motives revealed, all work tested.
“Our hope” (ἐλπὶς ἡμῶν): Hope in Paul is not wishful thinking but confident expectation grounded in God’s promises. Paul’s confidence for that day is tied to the Thessalonians’ faithfulness.
“Our joy” (χαρὰ): Joy is both present experience and eschatological fulfillment. Paul experiences joy now in their growth, and anticipates ultimate joy when he presents them to Christ.
“Crown of boasting” (στέφανος καυχήσεως): The crown (στέφανος) is not a royal diadem but a victory wreath—an athlete’s reward, a symbol of accomplishment and honor. Paul’s “boast” is not arrogant self-promotion but legitimate confidence in God’s work through him. His crown is persons, not possessions.
“Is it not you?”: The rhetorical question demands affirmation. The Thessalonians themselves—their faith, their growth, their perseverance—constitute Paul’s reward.
“You are our glory and joy”: Present tense. Already, even before the Parousia, they are his glory and joy. Their transformed lives validate his ministry now and will vindicate it then.
The Contrast with Transactional Ministry
This vision of ministry reward stands in stark contrast to systems where:
- Success is measured by attendance, buildings, and budget
- Ministers are compensated based on institutional metrics
- The “crown” is a large church, a prominent platform, financial security
- Joy is found in ministerial status, titles and fame and power and wealth, rather than in people’s maturity
Paul’s reward is persons standing faithful before Christ. This is the only metric that matters eschatologically.
IV. Supporting Scripture on the Church as Ministry’s Reward
Paul’s teaching in 1 Thessalonians 2 is not isolated. Throughout his letters, he consistently defines ministerial success and reward in terms of believers’ maturity and faithfulness.
2 Corinthians 11:2 — Presenting a Pure Bride
“For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ.”
Paul positions himself as servant of Christ’s purposes, not builder of his own kingdom. His role is to prepare the bride for Another. The bride’s purity—her undivided devotion to Christ, her doctrinal integrity, her spiritual maturity—is Paul’s responsibility and reward. He does not present them as dependent clients who still need him, but as a mature, ready bride prepared to be united with Christ.
Philippians 2:16 — Pride in the Day of Christ
“holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.”
Paul’s pride is eschatologically oriented—validated not by present success but by their standing “in the day of Christ.” His labor is proven fruitful not by immediate results but by their perseverance. They must “hold fast”—remain faithful, continue in the word—for his ministry to be vindicated.
Philippians 4:1 — My Joy and Crown
“Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.”
Direct parallel to 1 Thessalonians 2:19–20. The Philippians are Paul’s “crown”—but only as they “stand firm.” The crown is not automatic; it depends on their continued faithfulness. Paul’s deep affection (“whom I love and long for”) is inseparable from his investment in their spiritual well-being.
Colossians 1:28 — Presenting Everyone Mature in Christ
“Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.”
The explicit goal: “present everyone mature” (παραστήσωμεν πάντα ἄνθρωπον τέλειον). The verb “present” (παρίστημι) is the same root used in Ephesians 5:27 for Christ presenting the church to himself. Paul’s ministry aims at comprehensive maturity—not some mature, but “everyone” mature. “For this I toil, struggling with all his energy that he powerfully works within me” (Colossians 1:29)—Paul’s labor and struggle are directed toward universal maturity in the body.
Colossians 2:1–3 — Striving for Full Assurance
“For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ.”
Paul’s “great struggle” (ἀγῶνα—athletic/military effort) is for people he’s never met. No financial relationship exists. His investment aims at their “full assurance,” their deep knowledge of Christ, their unity in love. He struggles for their spiritual wealth, not for material gain from them.
Ephesians 5:25–27 — Christ’s Model for the Church
“Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”
This is the paradigm for all ministry: Christ’s self-giving love aims at the church’s sanctification so that He might present her in splendor—mature, complete, ready. Paul’s ministry mirrors Christ’s work: sacrificial investment aimed at presentation-ready maturity.
The Unified Pattern
Across these passages, Paul consistently:
- Defines success by people’s maturity, not his gain
- Uses family imagery (parent/child, betrothal) not business imagery
- Emphasizes eschatological reward (crown from Christ) not earthly compensation
- Practices servant-leadership explicitly (humbling himself, spending himself)
- Makes people’s growth his joy, crown, glory, and reward
- Measures ministry by people’s readiness to stand before Christ
V. Theological Implications
Ministry Modeled on Christ’s Self-Giving Love
The fundamental pattern for Christian ministry is not the hire-for-pay professional model but Christ’s self-giving love. Ephesians 5:25–27 establishes this: “Christ loved the church and gave himself up for her, that he might sanctify her... so that he might present the church to himself in splendor.”
Christ did not extract value from the church; He invested Himself unto death. His goal was not to build His platform but to prepare a bride. His reward is the church herself—radiant, mature, ready.
Paul’s ministry in 1 Thessalonians 2 embodies this pattern:
- Self-giving love: “affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves” (1 Thessalonians 2:8)
- Sacrificial labor: “we worked night and day, that we might not be a burden to any of you” (1 Thessalonians 2:9)
- Pure motives: “our appeal does not spring from error or impurity or any attempt to deceive” (1 Thessalonians 2:3)
- Aim at maturity: “we exhorted each one of you... to walk in a manner worthy of God” (1 Thessalonians 2:11–12)
- Reward in persons: “you are our glory and joy” (1 Thessalonians 2:20)
The Teacher Genuinely “Shares in the Good Things”
When Galatians 6:6 says “Let the one who is taught the word share all good things with the one who teaches,” it describes real reciprocity—but spiritual, not financial.
When Paul invests in the Thessalonians and they mature in faith, love, and hope, Paul genuinely shares in those good things:
- He shares in their joy (Philippians 2:17–18)
- He shares in their crown (1 Thessalonians 2:19)
- He shares in their glory (1 Thessalonians 2:20)
- He shares in their faith (Philippians 1:25)
- He shares in their partnership in the gospel (Philippians 1:5)
This is reciprocity of the highest order—mutual participation in spiritual realities that transcend material exchange. The teacher’s investment produces fruit in which both teacher and student partake together.
Guarding Against Commodification of the Gospel
Paul’s insistence on working with his hands guards against the commodification of the gospel—treating spiritual realities as products to be bought and sold.
When ministry becomes a profession from which one makes a living:
- The gospel can become a means of financial gain (1 Timothy 6:5)
- Teaching can be tailored to what donors want to hear (2 Timothy 4:3)
- Leaders can “lord it over” those who pay them (1 Peter 5:3)
- The focus shifts from equipping to retaining consumers
- Success is measured by institutional metrics rather than spiritual maturity
Paul’s model eliminates these dangers by removing financial dependency. The minister who doesn’t depend on people’s money for survival is free to:
- Teach unpopular truths
- Challenge institutional corruption
- Measure success by actual maturity
- Equip people toward independence rather than maintain their dependency
- Present the gospel “free of charge” (1 Corinthians 9:18)
The Glory of Ministry Is Derivative
Paul’s glory is not his own—it is derivative, reflecting Christ’s glory as the church grows into His likeness.
The Thessalonians are Paul’s “glory and joy” (1 Thessalonians 2:20), but their glory is Christ’s glory. When Paul presents them to Christ (2 Corinthians 11:2), he presents them as Christ’s bride, not his own achievement. The teacher’s joy is seeing Christ formed in the student (Galatians 4:19), Christ’s image reflected, Christ’s purposes accomplished.
This keeps glory flowing in the right direction:
- Christ’s work produces transformation
- Transformation glorifies Christ
- The teacher’s joy is in Christ’s glory displayed
- The teacher’s crown is persons belonging to Christ
Any ministry that redirects glory toward the minister rather than toward Christ has fundamentally misunderstood the nature of Christian leadership.
Conclusion
Paul’s joy in ministry was not in what he received materially but in the Thessalonians’ faithfulness. When he writes, “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy!” (1 Thessalonians 2:19–20), he reveals the heart of biblical ministry: the church’s growth, perseverance, and presentation to Christ as a pure bride constitute the minister’s true reward.
This vision stands in stark contrast to contemporary church culture, where success is often measured by attendance, budget, and buildings, and where ministry has become professionalized into a vocational category with expected compensation and career ladders. Paul’s radical alternative—working with his hands, refusing financial support, measuring success by people’s maturity, finding reward in their faithfulness—challenges us to recover a biblical vision of ministry.
The misreading of Galatians 6:6–7 as a mandate for paid ministry has obscured the beautiful reality Paul actually teaches: spiritual reciprocity where teacher and student together participate in the good things God produces through faithful teaching. The student’s growth becomes the teacher’s crown. The student’s maturity becomes the teacher’s joy. The student’s faithfulness at Christ’s coming becomes the teacher’s glory.
This is ministry as Christ modeled it: self-giving love that aims at presenting the church mature, complete, and ready. This is ministry as Ephesians 4 designs it: gifted leaders equipping all saints for the work of ministry, until we all attain to mature manhood. This is ministry as 1 Thessalonians 2 demonstrates it: servant-hearted, sacrificial, financially independent, measured by spiritual fruit rather than material gain.
May the contemporary church have this vision—where the great exist to equip rather than be served, May they desire to be great in the eyes of God, servants in the eyes of the people. Success is measured by the maturity of those served, and where the glory of ministry is found not in what we build but in “whom” we present to Christ.
May we rediscover that the true crown of ministry is not a large congregation, a prominent platform, or financial security, but mature believers standing ready to be presented to Christ—a pure bride, radiant and complete, equipped for every good work, grown up into Him who is the Head.
“For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy!” (1 Thessalonians 2:19–20)
All scripture quotations are from the English Standard Version (ESV) and links are to MOUNCE interlinear bible on BibleGateway unless otherwise noted. Interlinear bibles like MOUNCE are used extensively. Greek transliterations and grammatical analysis may be provided for key terms to support exegetical arguments, with supporting dictionary links to Biblehub.com or MOUNCE.
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