Author: missionspaul

Paul has told Timothy not to be hasty in appointing leaders in church.  He recognises that this is a challenging task: how do you truly know someone’s character? How can you discern whether a person is genuinely qualified for spiritual leadership when some qualities—both good and bad—aren’t immediately apparent?

“The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever.” – 1 Timothy 5:24-25 

What is his advice?

1. Look out for the obvious. There are neon signs. Impossible to miss ‘sins’. Even before the person is at the interview stage let’s say, their behaviours have preceded them. Don’t even consider their application, everyone knows, blatant errors and failures that disqualify them. However, for some their leadership selection is easier. Everyone can see they would be the right appointment. There is no denying they are the right choice.
2. Look under the surface. Paul says for some their ‘sins …trail behind them.’ How do you discover pride, greed or jealousy? If they’re there then they will be concealed, so you need to dig to discover them. However, for some, they carry such humility and don’t draw attention to themselves that we can’t immediately see their qualities, but they won’t be hidden forever. 

Take your time.

Ask around.

Pray for wisdom to see what God sees. 

Back in 2018 I became a Regional Leader within my denomination. There were two things that I focused on and still do; the work and the well-being of the minister. 

The verse we read today may look out of place in a section dealing with Church leadership, but if you believe, as I do, that the well-being is as important as the work of the minister, then pastoral care and practical wisdom are what every minister needs.

This brief sentence offers profound insights into pastoral care, practical wisdom, and the intersection of faith and physical well-being.

Timothy was apparently dealing with ongoing stomach problems and frequent illnesses. In the ancient world and in parts still today, medical knowledge was limited and clean water wasn’t always available, digestive issues were common and potentially serious. Here is what Paul says:

“Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.” – 1 Timothy 5:23 (NIV)

• Water can contain bacteria that brings disease and can even kill. It did and it still does. There are times when drinking water from a tap or a stream is not wise. 
• Thee are times then, when wine was safer than water because of the fermentation process. 
• Paul wasn’t permitting Timothy to commence social drinking. This was about his health. The amount Paul advises is key here.
• Paul doesn’t suggest calling for the elders for the anointing oil. He doesn’t even pray or suggest praying. But neither does he dismiss Timothy’s stomach issues as unimportant. 
• Look after your body, that’s what Paul says in a nutshell. Faith doesn’t replace common sense.
• Christianity is about the whole of life. It speaks into every area. 
• We need to be as concerned for our Pastors physical well-being as their moral and spiritual health.

Paul’s brief medical advice to Timothy continues to teach us about the holistic nature of faithful living centuries later.

We have to be careful when we appoint and release people into a ministry position. There are times when leaders occupy positions that they should never be in. It isn’t fair to those they are trying to lead nor is it fair to the appointed person. Who’s guilty? Well maybe it’s not the appointed leader or the complaining congregation. Maybe it was the leader who appointed them into the position in the first place.

“Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.” – 1 Timothy 5:22 (NIV)

Paul is clear, slow down when it comes to appointments. It is better not to fill a leadership position to a church or within a church than fill it with the wrong person. There can be many external pressures that can lead to poor decisions with lasting consequences because the need was shouting louder than the right person appointed. 

Why? 

The answer is in the second part of the verse.

When we hastily promote someone who proves unworthy or unprepared, we bear partial responsibility for the consequences of their actions. If it goes wrong then we who appointed them could be guilty by association if we were hasty in commissioning them.

This isn’t about perfectionism or expecting sinlessness from leaders. Rather, it’s about recognizing that endorsing someone’s ministry creates a moral connection between their actions and our judgment. If we knowingly overlook character flaws, ignore warning signs, or fail to provide adequate preparation, we become complicit in whatever harm may result.

This then is why Paul instructs us to keep ourselves pure, which is more than moral behaviour but about clarity of judgment, good motives in decision making and taking stand against any political pressure. 

There are times throughout his letters that Paul uses strong language and this is certainly one of them.  As you read this then imagine a courtroom scene as 3 witnesses are brought forward. God the Father, Christ Jesus and the elect angels are there, heaven is watching, is this for encouragement or to challenge? Probably for both. Here comes a charge. That is the strong word Paul uses. We had better listen up because heaven is behind this charge. This is not advice. This has to happen.

“I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.” – 1 Timothy 5:21

In the context of all that Paul has said. Whether that be relationships, church discipline or how leaders are cared for or held accountable, be fair, be impartial, don’t show favouritism. 

Why does it matter?

1. It reflects God’s character.

When leaders show favouritism, they misrepresent the character of the God they serve. Our leadership should mirror divine justice—fair, consistent, and righteous.

1. It protects church unity.

Favoritism breeds division, resentment, and factions within the church. When leaders treat all people with equal dignity and fairness, it fosters unity and trust.

1. It builds credibility.

Leaders who consistently demonstrate fairness earn respect and trust. Their decisions carry weight because people know they’re based on principle, not personal preference.

Living out this principle is often more difficult than it appears. We naturally gravitate toward people who are like us, who affirm us, or who can benefit us. The pressure to show favoritism can be subtle—the wealthy donor, the influential family, the charming personality, or simply someone we genuinely like.

Paul’s solemn charge reminds us that our accountability extends beyond human opinion to the throne room of heaven. The “elect angels” who witness our decisions are the same beings who rejoice when justice is served and righteousness prevails.

I think also it best reflects the values of heaven. Perhaps that’s all we need to know. 

The problem with writing a daily devotional is  the same as systematic preaching working through a book of the Bible verse by verse. Suddenly you arrive on a certain topic and you know what’s going to happen if you preach on it. People think you are referring to someone in particular or worse still themselves and you have used the pulpit to challenge what you already know . The option is to jump the verse but what’s the point in that?

So with that said let’s proceed.

We are going to read what Paul says next about church. 

Paul gives crucial guidance on how to handle one of the most delicate situations in church life: accusations against spiritual leaders. 

Most ‘elders’ have received false accusation. I know I have and often it is not wise or even possible to publicly bring the truth of the matter because of confidentiality. I have also been rightly accused and apart from the unkind packaging, within it, I saw the truth and apologised quickly. 

No ‘elder’ is above criticism nor accountability. 

“Do not entertain an accusation against an elder unless it is brought by two or three witnesses. But those elders who are sinning you are to reprove before everyone, so that the others may take warning.” – 1 Timothy 5:19-20 

Those in positions of spiritual authority often face increased scrutiny and potential attacks. Leaders make difficult decisions, address sin, and sometimes deliver uncomfortable truths—actions that can generate opposition and false accusations.

Paul quotes the Old Testament law as Jesus does in Matthew 18:16. What does this mean: serious accusations require corroborating testimony.

The reasons are obvious. Lives can be ruined when falsehood is believed. When accusations fly without proper verification, churches can split, trust erodes, and the gospel witness suffers in the community.

However, this protection must not become a shield for actual wrongdoing. Paul makes that clear when talking about ‘elders’ who are found to have sinned. 

• Leaders are not above the moral and ethical standards they teach others. In fact they are held to higher standards due to their influence and responsibility.
• Public acknowledgment of leadership failures helps protect the congregation from ongoing harm and maintains transparency.
• Rather than covering up or handling things quietly, public accountability demonstrates the church’s commitment to holiness and truth.
• Leaders should understand both their protections and their responsibilities.
• God cares about protecting innocent leaders from harm while also ensuring that those who abuse their positions face consequences.

Paul’s instructions remind us that leadership in the church is not a privilege to be protected at all costs, nor is it a position to be attacked without cause.

Paul has given Timothy instructions for various groups within the Church. Now he turns to those who are the spiritual leaders, who have oversight of the Church, the shepherds, the Pastors, the Church ministers. I’m saying all that because depending on your journey in Church will determine your experience and use of titles, such as ‘elder’. Don’t get caught up with what that might mean from your experience and realise Paul was speaking of those who rule and teach God’s Word, though he is speaking of those who are paid to lead that church. Ive heard it said over the years that ministers should not be paid but Paul seemingly would disagree. His statement challenges us not only to make sure our ministers are financially cared for and paid well (double honour) but also and even more importantly the value we place on their spiritual leadership.

“Let the elders who rule well be counted worthy of double honor, especially those who labour in the word and doctrine. For the Scripture says, ‘You shall not muzzle an ox while it treads out the grain,’ and, ‘The laborer is worthy of his wages.’” (1 Timothy 5:17-18)

Paul has already written that certain widows were worthy of honour, he goes further, if the teaching/preaching ‘elders who rule well’, then they need to receive double honour. 

When he wrote of the widows he was speaking of their financial support and so we can assume he means the same thing here.

He doesn’t indicate what ruling well means. We may have opinions about what that looks like.

We can presume these are leaders who have proven themselves as capable shepherds, guiding the flock with wisdom and integrity.

The Church must look after them financially. If animals who are working the land need food so does the one who looks after the flock of God. That’s the reason of Paul quoting from the Old Testament. But it is something that Jesus also quoted in Luke 10:7. 

If this is about salary then we have missed the point. Though of course it is saying that those who care for the church should be financially provided for and generously (double honour).

But it is more thank that. It is about honour and support tied to faithful service rather than position alone.

The principle extends beyond senior pastors to include all who labor in teaching and shepherding roles. Youth pastors, worship leaders, children’s ministers, and others who dedicate themselves to biblical instruction and spiritual care deserve both respect and adequate support for their work. Of course a church can only provide what their income allows. Not every church can have paid staff members. The person they need to look after first is their main shepherd, other than the minister themselves has decided on a bi-vocational approach to ministry. So churches give what they can. However, one of the saddest things I see sometimes is when this isn’t happening. The church members are doing well but because they are not tithing (or if they don’t believe in tithing, giving more) their Pastor is struggling, or having to take a second job. Or Churches have a very healthy unrestricted bank balance sitting there for a rainy day, but don’t realise that their Pastor and family are struggling, and this actually is a rainy day right now.

While Paul advocates for honouring elders, this must be balanced with the broader New Testament teaching on servant leadership. The honour described here isn’t about creating a hierarchical system where leaders lord over the congregation, but rather about recognising and supporting those who have chosen to serve others at personal cost.

This honor should be expressed through both attitude and action. Churches should speak respectfully of their leaders, support them in prayer, and provide for their material needs. At the same time, leaders must remember that this honor comes with increased responsibility and accountability before God.

For church leaders, these verses serve as both encouragement and challenge. The promise of honour reminds pastors and elders that their often-difficult work is valued by God and should be valued by the church. At the same time, the emphasis on “ruling well” and “labouring” in teaching calls leaders to examine whether they are truly deserving of such honour.

I don’t think I have ever preached a sermon regarding widows. Yet it’s right here in this letter, to the Church leader, Timothy. 

Widows, as in places around the world today, were the most vulnerable, often left without support. 

As we read this chapter we not only see Paul’s wise advice of the management of church, but we see his compassionate care. 

“If any believing woman has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need.” – 1 Timothy 5:16 (NIV)

Here’s the Message, ““Any Christian woman who has widows in her family is responsible for them. They shouldn’t be dumped on the church. The church has its hands full already with widows who need help.”

• Don’t use Church resources when the responsibility is actually with the family.
• The Church are not being stingy by simply asking, ‘who is really in need?’
• This is not about putting a limitation on the compassion of the Church but rather making sure that it comes from more than one place, so that the maximum care can be given.
• The question is raised: are you fulfilling your responsibilities within your family? (Paul clearly speaks of ‘believing women’ which doesn’t exclude any other member but is probably because at the time the women were socially responsible to take care of the older women in their family)
• There’s a further question, ‘would it be wise for the Church to teach more on family responsibility, not just about being single or married?’

This instruction reminds us that caring for the vulnerable is both a personal and communal responsibility. It calls believing families to step up in caring for their own while ensuring that the church’s resources remain available for those who have no other source of support.

Far from being merely an ancient administrative rule, it provides timeless wisdom about responsibility, stewardship, and the beautiful interplay between family care and church community.

In a world where we see so much breakdown of the family and many live isolated and lonely lives, Paul’s teaching is a vision to aspire towards and a model for Church and family alike, that we do well to heed. 

In 2020 and shortly after conducting the funeral of my second Pastor still in service I felt a prompting by the Holy Spirit. 

I called my HQ and asked for a list of ministers who had died in service in the previous 5 years. There were a group of 7 and I made contact with their spouses. They were all widows. Not knowing what I was doing I began a journey with that group which still carries on today. Meeting twice a year I came to understand their pain and loss. It’s not only an informative experience, it is a privilege and I hope it helps them to know we care. These women were young when they became a widow. I think of them as I read these verses today. 

“As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. Thus they bring judgment on themselves, because they have broken their first pledge. Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to. So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. Some have in fact already turned away to follow Satan.” 1 timothy 5 v 11-15

These were not on the ‘list’. They couldn’t be for they were under 60 yrs of age. 

But what is Paul saying? At first it looks either offensive or confusing or both.

These next verses must be read in the context of the whole chapter especially what Paul was instructing Timothy on. Paul was taking care of the Church’s structured support system for women who rarely had independent means of support once they become widowed. 

Was Paul against remarriage for the widow? It looks like he was but then in the next sentence he says he counsels for it.

How can these verses encourage?

It is important to understand that in this generation, as in some cultures of the world today, women rarely had independent means of support. If you lost your husband then remarriage was probably the best viable path for survival. Secondly, a woman’s place of influence was her home. If she lost her home as a young widow then her primary source of purpose was taken. 

How do we understand these verses?

The passage emphasises making thoughtful choices about life commitments rather than being driven solely by immediate circumstances or emotions. 

If they were put on the “list” and given the title widow then it could become too much for those who were not ready to accept that life. Maybe Paul was being pastoral. He didn’t want them to commit to a status and life of singleness that they were not willing for?

It’s a lesson to us all when trauma comes upon us. Don’t make quick decisions to alleviate your suffering. They could be the wrong decisions. 

It is difficult for us today to try and draw aspects of Paul’s teaching into our modern understanding. Young widows today may not relate to what Paul says to the first century women. 

However, the Church does need to be aware of the pressures on not only the older widows but the young too. 

Young widows need wise counsel, a caring community around them and given hope and encouragement that their purpose for living still very much exists.

If we learn from Paul’s pastoral approach then our Churches will be known as families. 

I had forgotten about this interesting comment about a list of widows who were 60 years and over.

“No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord’s people, helping those in trouble and devoting herself to all kinds of good works.” – 1 Timothy 5:9-10

What does this tell us?

• The early church had a formal support system that honoured and cared for its most vulnerable members. 
• There was a list. Not everyone made it on there for there were criteria.
• The woman had to be 60 years of age, maybe because for that generation it represented a benchmark of maturity, a woman who had wisdom and had survived this life. 
• The woman had to be known for her acts of love.

The Church today needs women like this. Look at those criteria again. We have those women in our churches and we need more. These women possess a wealth of wisdom and experience. They are a blessing to the Church. 

Whether we are 60yrs or not, these honoured women, on a list, challenge the church in every generation, to measure love by acts, vulnerability with care, and when there are decades of faithfulness, to honour and celebrate such service. 

In a world increasingly marked by individualism and fractured relationships, Christians who prioritise family responsibility shine as distinctive lights of the world.

Before we read one of Paul’s shocking sentences we do well to remind ourselves that authentic faith always translates into authentic care for those closest to us. 

“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” – 1 Timothy 5:8

This was a serious indictment in the 1st century, to be called, “worse than an unbeliever”.

The word “provide” is literally, “to think ahead” or “to take thought for,” suggesting this isn’t just about meeting immediate needs but involves thoughtful planning and anticipation of family members’ requirements. 

The principle of 1 Timothy 5:8 doesn’t necessarily mean every family must provide direct care in their home, but it does mean we cannot simply abandon our parents to institutional care without consideration and involvement. 

My dad has been in a lovely care home for the last few months. It was a difficult decision for my Mum and for me and my brother. In the end with the onset of Alzheimer’s and his constant falling a decision for his safety had to be made. Those who have had to make similar decisions know the heart-breaking journey that has been. But one thing we can say is, Dad, has not been abandoned. My Mum goes every single day to see him. She sits and joins in the entertainment that the home put on for Dad. She shows him pictures of 60 years ago and he remembers every single name as they look at these moments of times that they shared together. Me and my brother visit as often as we can and strapped into a wheelchair push him to the park for an ice-cream. My Dad spent his entire life caring for people and now he is needing to be cared for. He is at his most neediest. He is vulnerable like never before. It is upsetting and tiring especially for Mum. But he is provided for, cared for and loved. For us, we have not “denied the faith” as Paul instructs us all not to.

Caring for Dad is not merely a social obligation, it is a spiritual indicator.

How can we claim to love a God we cannot see if we fail to care for family members we see daily?

I don’t live near where Dad is. It is a 6 hour round-trip and sometimes that can be longer. That might seem like a burden but it isn’t. You see, our care for family members becomes a tangible expression of God’s care for us—thoughtful, sacrificial, and enduring. I do it for Dad because God continually does it for me.