Missions Paul

Big question. Would a little more of something help you to be a bit more happier?

In the context of a message which is still preached today, that of material prosperity, come 7 key words that counter that falsehood.

“But godliness with contentment is great gain.” (1 Timothy 6 v 6)

Gain is not from stuff or even trying to use godliness to get it. But it is from godliness with contentment.

If you are satisfied with what you have, then you are rich.

If you have godly contentment, which the endless pursuer of material wealth can never arrive at, then you have arrived at having what you need, you have enough. You have something powerful; a settled confidence in God’s goodness that doesn’t need more stuff to feel secure.

We live in an advertising world which tells us, demands of us, our attention and our allegiance. Happiness is just one more purchase away. But we can resist this culture.

• We can pause before spending.
• We can be thankful for what we have.
• We can find our identity in Christ and not in possessions or experiences.

I believe in prosperity. A prospering of the soul. A prospering that cannot be robbed. It is a prospering that says, ‘I have enough, it is good, I am happy.’

The Bible isn’t just an ancient text. It’s not even the greatest text amongst all other texts. The Bible has living words that bring life. When the Bible is preached and taught then people’s lives are transformed. Those without hope are given hope. Those who are anxious are given peace. Those who are sad are given joy. That’s true isn’t it?

Paul would say that the preaching and teaching of the Bible isn’t the guarantee for these benefits, in fact, it can bring the opposite.

“These are the things you are to teach and insist on. ³ If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, ⁴ they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions ⁵ and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.” (1 Timothy 6 v 2-5)

So what should we look for in a preacher and Bible teacher?

• They proclaim the instruction of Christ. That’s what Paul says. What comes out of their mouth came out of Christ’s, no change, no alteration, nothing to oppose it, no updates, it has to agree.
• In their communicating they are aiming for godliness. This is not some information sharing. These are the very words that carry true life to those who hear.
• They are known for their humility. They know they don’t know everything. They can be questioned and even challenged. They are a student first and a teacher second.
• They are not wanting to demonstrate how clever they are. Their only aim is to build others up not their own ego.
• Their preaching unites communities around the person of Christ.
• They are not preaching to gain for themselves in anyway, financial or other.

In an age of competing voices, social media platforms, and the pressure to be relevant, Paul’s words call us back to the primary responsibility of those who communicate the Bible.

Just don’t compete. But be consistent, faithful and true.

In Paul’s day, the Roman Empire’s economy was built on slavery. He doesn’t endorse it. But he instructs Timothy how Christians should live within it. For all kinds of reasons and circumstances Christians today find themselves in situations that they cannot change. So how do we live?

“All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered. Those who have believing masters should not show them disrespect just because they are fellow believers. Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves.” – 1 Timothy 6:1-2

Protect the Gospel. If we behave badly in the situation then some will reflect that your Christian testimony is flawed and the gospel is no longer good news. Our conduct enhances or damages the credibility of the gospel we declare. Christians slaves should behave as men and women of God. Our work ethic, attitude, and character serve as a testimony to our faith. Shoddy work and constant complaints can discredit the gospel we claim to believe.

Pursue excellence even in easier situations. If those who lead in such environments, like the masters of slaves in Paul’s day, are Christians, then this doesn’t mean the ‘Christian slave’ slackens off hoping for preferential treatment. Rather they should be inspired to be the best they can be, even more so. The early church’s approach was revolutionary in its own way. By creating communities where slave and free worshipped together as equals, where masters were called to treat slaves justly (Ephesians 6:9), and where the inherent dignity of all people was affirmed, Christianity planted seeds that would eventually help dismantle slavery itself.

Our faith is most clearly seen outside of Church and in situations where it is most challenging. We have an opportunity to show what the gospel really does in changing lives. The world, our world, is watching how we live in situations we cannot change.

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.