We should note that Paul, writing with apostolic authority, repeatedly instructs churches to imitate him (Philippians 4:9; 1 Thessalonians 1:6). He specifically charges church leaders to follow his pattern of life, both his faithful teaching and his sacrificial suffering (Acts 20:17–35; 2 Timothy 1:8–2:3).

In the world of evangelical missions, it’s common to appeal to Paul’s example when developing or defending missionary praxis. Many seek to articulate a Pauline approach or critique others for diverting from it. While Roland Allen wasn’t the first to do this, his classic work on Paul’s missionary methods presented them as the plumb line for contemporary missions.
More recently, some missiologists have questioned the degree to which we’re called to follow Paul’s example, but I’m convinced we have much to learn from the great apostle to the nations (Rom. 11:13). However, whenever we seek to construct missionary methods based on a Pauline model, we encounter various challenges.
Much of Paul’s life and ministry isn’t revealed in Scripture. Even when we can observe what he did, we don’t always know why he did it. Most challenging of all, missiologists must come to terms with how Paul’s calling and world were far different from ours. This doesn’t negate the possibility, or even necessity, of following Paul’s missionary example, but it suggests we must be careful when trying to reconstruct a Pauline approach.
Critical Differences
Any attempt to build a methodology from Paul’s ministry must reckon with the reality that he wasn’t your average missionary. Paul was uniquely called and specifically commissioned by our Lord. While the Bible can use the term apostolos for a variety of people, the church has long acknowledged a defined group of individuals who hold unique authority to transmit Christ’s teaching and thus serve as the foundation for his church (Eph. 2:20). Paul was one of those apostles.
No missionary today can claim a similar apostolic position. We don’t speak on behalf of Christ with the same authority, nor should we expect churches to receive our teaching in the same way. While this truth is rarely debated, it means we can’t always assume a one-to-one correspondence between Paul’s ministry and ours. It’s like comparing a foundation stone to a roof rafter.
Paul didn’t only have a unique role in the founding of the church; certain historical factors also make his example rarely replicable. From what we know, Paul never had to learn another language. Wherever he went, he could operate in Greek or Aramaic or Hebrew. And although culture wasn’t monolithic in the Roman Empire, Paul wasn’t a cultural outsider in the way many missionaries are today. He possessed a deep awareness of social dynamics and could quote popular sources, bringing the gospel to bear on the various groups he encountered.
For most cross-cultural missionaries today, attaining a similar fluency and aptitude in their context could easily take more than a decade. They can’t walk into a global city or a tribal village and immediately communicate the gospel as clearly or effectively as Paul.
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As is often the case, we need some care, wisdom and discernment as to when and how we might deal with the sin, error or failings of others. But contrary to the views of some, there certainly is a place for public rebuke – even for naming and shaming. It is interesting to see this with the Apostle Paul for example. There seem to have been at least eight individuals who were publicly named by Paul as having failed him or gone off the rails. Whether for betrayal or for sinful activity, Paul had no problem in calling them out in public.

Balancing biblical truths is always a tough gig. We can easily go off into one extreme while trying to avoid another. Consider the issue of dealing with other believers. On the one hand we are told repeatedly in Scripture that we are to be kind to others, forbearing, patient, forgiving, gentle, humble, and so on.
A main reason for all this is because we tend to be guilty of the same things we dislike in others. We all can be just as proud and rude and impatient and unloving and unfair as the next person. So we need to offer grace to others, just as God offers us grace. Let me share just three verses on this.
Paul in Ephesians 4:32 puts it this way: “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” And Galatians 6:1 speaks about how we should consider ourselves while we deal with others and their sin.
He says this: “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.” That verse does deal with the issue of rebuking others and calling out sin – but more on that in a moment.
A third text we should bear in mind is Matthew 18:21-22: “Then Peter came up and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times’.” That is actually one of the most encouraging texts in all of Scripture. I fail the Lord every single day, and yet he still forgives ME. So I need to extend that much forgiveness to others as well.
But on the other hand, Scripture tells us repeatedly that we are to call out sinful behaviour and false teaching. It tells us often about the need to challenge one another, to rebuke, to warn, and to sound the alarm. We are not to be indifferent or careless about the need to hold others to account, just as we are to hold ourselves to account.
So how are we to reconcile these two seemingly opposing sets of commands of Scripture? How can we love and be forbearing with others, yet at the same time uphold high standards and call out sin? One way to understand this is to keep this oft-heard principle in mind: private sin, private rebuke; public sin, public rebuke. I have discussed this elsewhere: here.
As I explain in that piece, there is in fact a place for calling out others – but it depends on when and where and how we do this. If a person I know of has some sin problem, I am to go to him alone, as in Matthew 18:15-20. The whole world does not need to know about the matter, and a private conversation will do, hopefully.
But if, say, a person writes a book for the whole world to see, and it contains some rather unhelpful and even unbiblical material, then one can publicly deal with that book if needed. Some years ago a noted Australian Christian leader put out a quite bad book with the title, You Need More Money. It was so bad that I penned a review of it, and also shared that review with other Christian publications.
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The more you close your mouth, the more cognizant you will become of your own pride and desire to be heard. The more you close your mouth, the more you will listen to others. Who knows, as you say fewer words, the ones you do utter may grow in value and application. 

The practice of spiritual disciplines will aid you in your walk with Jesus and in your walk with others. The more time you spend in Bible reading and prayer, for instance, the more likely you are to be growing in godliness. There are lists of spiritual disciplines and books written about spiritual disciplines. Lists include such disciplines as Bible intake, prayer, fasting, evangelism, worship, meditation, simplicity, silence, and solitude.
One discipline that is conspicuously absent from most lists, but which I find to be incredibly beneficial in my sanctification and in my relationships with others is the spiritual discipline of shutting my mouth. You may practice silence and solitude, but that isn’t the same thing as the discipline of shutting up.
Silence and solitude is the discipline you practice before the Lord. But, the discipline of shutting your mouth is practiced in the presence of others.
Biblically, this discipline is proposed in several passages of scripture:

James 1:19 — “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;”
James 1:26 — “If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.”
Proverbs 1:8-9 — “Hear, my son, your father’s instruction and forsake not your mother’s teaching for they are a graceful garland for your head and pendants for your neck.”
Proverbs 10:19 — “When words are many, transgression is not lacking, but whoever restrains his lips is prudent.”

There should be time in your life where you practice extended periods of silence and solitude before the Lord. But, there should also be times when you shut your mouth in the presence of others. Be quick to listen. Be patient in listening. Sometimes, when people are saying things that may not be exactly accurate, you will even have to be long-suffering in your listening. But, it may not be helpful to speak.
Your speaking to a fool could be as throwing pearls before swine. Further, if you choose to speak into a subject about which you are ill-informed, you may show yourself to be the fool.
Truthfully, we often speak because we want to be seen as important, or wise, or learned.
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