Exegetical and Hermeneutical Commentary of 1 Timothy 4:12

Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

12. in conversation ] In behaviour; the verb occurs above 1Ti 3:15; see note. It is an especial favourite of St Peter’s, noun and verb occurring 10 times in his short Epistles. The five words describe five stages, from the most defined external to the most defined internal characteristics speech, behaviour, love, faith, purity; love as it were belonging equally to the inner and the outer self, and combining all. ‘The greatest is love.’ Yet the special emphasis is on ‘purity,’ the word itself occurring only here and in 1Ti 5:2, though another form of the word is used in the similar catalogue, 2Co 6:6. The same connexion of ‘youth’ and ‘purity’ is in St Paul’s mind in 2Ti 2:22, ‘flee also youthful lusts.’ Timothy, at 36 years, was young compared with St Paul and the presbyters. See Introd. pp. 56 sqq. Cf. also the use of the Latin iuvenis, for military service up to 40 years; e.g. Liv. i. 43.

in charity, in spirit, in faith ] There is no sufficient ms. authority for ‘in spirit’; it is curious that A reads ‘in spirit’ instead of ‘in faith’ in 1Ti 2:7. The phrase, most common in St Paul’s earlier Epistles, has left his latest language.

Fuente: The Cambridge Bible for Schools and Colleges

Let no man despise thy youth – That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that people will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here:

(1) That there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and,

(2) That it was possible that his deportment should be so grave, serious, and every way appropriate, that the ministry would not be blamed, but honored. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers – One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, see the notes on Phi 3:17; 1Th 1:7.

In word – In speech, that is, your manner of conversation. This does not refer to his public teaching – in which he could not probably be an example to them – but to his usual and familiar conversation.

In conversation – In general deportment. See this word explained in the notes on Phi 1:27.

In charity – Love to the brethren, and to all; see notes on 1 Cor. 13.

In spirit – In the government of your passions, and in a mild, meek, forgiving disposition.

In faith – At all times, and in all trials show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity – In chasteness of life; see 1Ti 5:2. There should be nothing in your contact with the other sex that would give rise to scandal. The papists, with great impropriety, understand this as enjoining celibacy – as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to be honorable in all Heb 13:4, and which he has made so essential to the wellbeing of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honorable than marriage.

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. Let no man despise thy youth] Act with all the gravity and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy’s age see the conclusion of the preface to this epistle.

Be thou an example of the believers] It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also.

“Himself a wanderer from the narrow way,

His silly sheep, no wonder if they stray.”

Though, according to the just judgement of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman’s fault, their blood will God require at his hand. How many have endeavoured to excuse their transgressions by alleging, in vindication of their conduct, “Our minister does so, and he is more wise and learned than we.” What an awful account must such have to give to the Head of the Church when he appears!

In word] . In doctrine; teach nothing but the truth of God, because nothing but that will save souls.

In conversation] . In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well.

In charity] . In love to God and man; show that this is the principle and motive of all thy conduct.

In spirit] . In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful.

These words are wanting in ACDFG, and several others; both the Syriac, Erpen’s Arabic, AEthiopic, Armenian, Vulgate, and Itala, and many of the fathers. Griesbach leaves them out of the text. They have in all probability been added by a later hand.

In faith] . This word is probably taken here for fidelity, a sense which it often bears in the New Testament. It cannot mean doctrine, for that has been referred to before. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy GOD. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows.

In purity.] . Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. “Converse sparingly with women, and especially with young women,” was the advice of a very holy and experienced minister of Christ.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let no man despise thy youth; so carry thyself in thy office, as not to give occasion to any to despise thee because thou art but a young man.

But be thou an example of the believers: which thou wilt do if thou so livest as to be a just pattern unto Christians, imitable by them

in word, in thy common and ordinary discourse, (for he speaks not of his being a pattern only to other ministers, but to believers in the generality), not talking frothily or profanely, or idly and impertinently, but seriously and gravely, but things that are good, to the use of edifying, that it may administer grace to the hearers.

In conversation; and in all thy converse with men behaving thyself justly, and comelily, and gravely.

In charity; performing also to all, all offices of charity and brotherly love.

In spirit; in zeal, and warmth of spirit, truly inflamed with the love of Christ, and for his glory.

In faith; in a steady confession and profession of the doctrine of the gospel; and

in purity; in all cleanness and holiness of life and conversation. This is the way for the ministers of the gospel not to be despised: let them use what other methods they will, they will find what God said of Hophni and Phinehas will be made good, 1Sa 2:30; Them that honour me I will honour, and they that despise me shall be lightly esteemed; nor will any titles, or habits, or severities secure them from that curse, which will cleave to them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. Let no man despise thy youthActso as to be respected in spite of thy youth (1Co 16:11;Tit 2:15); compare “youthful”as to Timothy (2Ti 2:22). Hewas but a mere youth when he joined Paul (Ac16:1-3). Eleven years had elapsed since then to the timesubsequent to Paul’s first imprisonment. He was, therefore, stillyoung; especially in comparison with Paul, whose place he wasfilling; also in relation to elderly presbyters whom he should”entreat as a father” (1Ti5:1), and generally in respect to his duties in rebuking,exhorting, and ordaining (1Ti 3:1),which ordinarily accord best with an elderly person (1Ti5:19).

be thou an exampleGreek,“become a pattern” (Tit2:7); the true way of making men not to despise (slight, ordisregard) thy youth.

in wordin all thatthou sayest in public and private.

conversationthat is,”behavior” the Old English sense of the word.

in charity . . . faiththetwo cardinal principles of the Christian (Ga5:6). The oldest manuscripts omit, “in spirit.”

in puritysimplicity ofholy motive followed out in consistency of holy action [ALFORD](1Ti 5:22; 2Co 6:6;Jas 3:17; Jas 4:8;1Pe 1:22).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Let no man despise thy youth,…. Timothy was now a young man; some think he was about three and twenty years of age; but he might be older, and yet be so called. Saul is said to be a young man, when he held the clothes of them that stoned Stephen, when he must be at least thirty years of age, some say thirty five; since thirty years after that he styles himself Paul the aged, when he must be sixty years of age and upwards, Ac 7:58. Young men are sometimes honoured by God with great gifts, for usefulness both in church and state, as Samuel, David, Solomon, Daniel, and his companions: nor should they be despised on account of their age, when they have gifts suitable to their office, and behave well in it, but, on the contrary, ought to be esteemed for their works’ sake; and such should take care that no man has an opportunity or reason to treat them with contempt on that account: the apostle’s sense is, either that Timothy, being in office, should not suffer any man to use him contemptuously; but exert his power and authority, and magnify his office, and not allow men to trample upon him, or use him ill, though he was a young man; which sense suits with the preceding words: or rather his meaning is, that he would have him so conduct and behave himself, as he had taught him to behave, in the house and church of God, and so fill up his place and office, and live such an exemplary life and conversation, that there might be no occasion for any to despise his age, or him, on the account of it: and this agrees with what follows,

but be thou an example of the believers; the members of the church, before called brethren, from their relation to one another, and here believers, from their concern with Christ, the object of their faith; a more honourable character cannot be given of men, though treated with great contempt in this age of infidelity. The Mahometans would engross this character to themselves, calling themselves the believers, and reckoning all others infidels; but to them only it belongs, who believe in Christ unto righteousness and life everlasting. Now sometimes young men may be examples to older ones; and all that are in office in the church, especially in the ministry, whether old or young, should be ensamples to the flock, and that in the following things: “in word”; meaning either the word of truth, the doctrine of the Gospel; by delivering that which is according to the rule of God’s word, showing in it uncorruptness, gravity, and sincerity, and by holding it fast; all which may for the imitation of others, to receive the pure doctrine and retain it: or rather this may respect common discourse; which should not be corrupt, filthy, nor foolish; but should be always with grace, Seasoned with salt, or should be grave and serious, wise and prudent, pleasant, profitable, and edifying.

In conversation; in the family, church, and world; which should be as becomes the Gospel of Christ, in all godliness and honesty, with simplicity and godly sincerity; so as to adorn the doctrine of God our Saviour, recommend it to others, stop the mouths of gainsayers, and obtain a good report of them that are without.

In charity; in love to God, to Christ, and one another; without which, if a man has the tongue of men and angels, or ever such great and excellent gifts, he is nothing.

In spirit; in the exercise of spiritual gifts; in spiritual talk and conversation; and in fervency of spirit, or true zeal for the honour of God, the glory of the Redeemer, the spread of his Gospel, truths, and ordinances, and the support of the same. This clause is wanting in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.

In faith; in the exercise of the grace of faith; in holding fast the profession of faith; and in retaining the doctrine of faith, with all integrity, faithfulness, and constancy, standing fast in it, striving and contending for it.

In purity; or chastity of body, in opposition to all impurity of the flesh, by fornication, adultery, and the like; which was very proper to be suggested to a young man: though this may also have respect to all that is before said, as to purity of language, conversation, love, zeal, and faith.

Fuente: John Gill’s Exposition of the Entire Bible

Despise (). Imperative active third singular of , old verb, to think down on, to despise (Ro 2:4).

Thy youth ( ). Genitive case of old word (from ) as in Mr 10:20.

Be thou (). Present middle imperative of . “Keep on becoming thou.”

An ensample (). Old word from , a type. Pauline use of the word (1Thess 1:7; 2Thess 3:9; Phil 3:17; Titus 2:7).

To them that believe ( ). Objective genitive.

In word ( ). In conversation as well as in public speech.

In manner of life ( ). “In bearing” (Gal 1:13; Eph 4:22).

In purity ( ). Old word from (). Sinlessness of life. Used of a Nazirite (Num 6:2; Num 6:21). Only here and 5:2 in N.T.

Fuente: Robertson’s Word Pictures in the New Testament

Youth [] . o P. See Luk 18:21. Act 26:4. See Introductions 7 Timothy was probably from 38 to 40 years old at this time.

In word [ ] . Including teaching and verbal intercourse of every kind.

Conversation [] . Comp. Gal 1:13; Eph 4:22; Jas 3:13. A favorite word with Peter. See on 1Pe 1:15.

In spirit. Omit.

Purity [] . Only here and ch. 5 2. Agnov pure, 1Ti 5:22; Tit 2:5. In Paul, 2Co 8:11; 2Co 11:2; Phi 4:8. Also in James, Peter, and 1 John. Agnothv purity, 2Co 6:6; 2Co 11:3. o LXX, o Class. Agnov always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1Jo 3:3, of Christ. In 2Co 11:2, of virgin purity. In Jas 3:17, as a characteristic of heavenly wisdom. Agnwv purely (Phi 1:17) -, of preaching the gospel with unmixed motives. The verb aJgnizein to purify, which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in N. T. (Joh 11:55; Act 21:24, 26; Act 24:18). In the others (Jas 4:8; 1Pe 1:22; 1Jo 3:3) it is used of purifying the heart and soul.

Fuente: Vincent’s Word Studies in the New Testament

1) “Let no man despise thy youth;” (medeis sou tes neotetos kataphroneito) “Let not even one take thy youth lightly,” 1Co 16:11; Tit 2:15. Paul repeatedly encouraged Timothy to strong leadership, sought to help him overcome timidity. Timid testimony does not befit a good minister.

2) “But be thou an example of the believers” (alla tupos genou ton piston) “But become thou of thine own accord, continuously, a pattern of the believers,” Those you are among, as Jesus said, “Follow me,” “Ye shall be witnesses unto me,” Mat 4:19-20; Act 1:8; and as Paul said, “Follow me as I follow Christ,” so he would have Timothy be a pattern from which other Christians could conform their lives, 1Co 11:1; Mat 5:15-16,

a) “In word” (en log) “In speech, language.” Col 4:6.

b) “In conversation (en anastrophe) “In course or activities of daily life,” or in daily behavior, manner of Iife, 1Pe 1:15; 1Pe 2:12; 2Pe 3:11.

c) “In charity” (en agape) “In exemplary, high, holy, spiritual love for God, ones’ brethren and the lost world,” Joh 13:34-35; 1Jn 4:7; 1Jn 4:10-11; 1Jn 5:1-3.

d) “In spirit” The right attitude, that of one possessing the spirit of Christ, Luk 9:55; Gal 5:25.

e) “In faith” (en pistei) This refers to Timothy’s private life of unwavering faith, without public show of doubt or despond.

f) “In purity” (en agenia) “Holy” or separated living, a requisite of a good minister, common laborer of Jesus Christ in daily affairs, with a good daily Christian influence, Tit 2:14; Jas 4:8; 1Jn 3:3.

Fuente: Garner-Howes Baptist Commentary

12 Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timothy should prevent him from obtaining that reverence which he deserves, provided that, in other respects, he conduct himself as becomes a minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor what is wanting in his age. As if he had said, “Take care that, by gravity of demeanor, thou procure for thyself so great reverence, that thy youthful age, which, in other respects lays one open to contempt, may take nothing from thy authority.” Hence we learn that Timothy was still young, though he held a place of distinguished excellence among many pastors; and that it is a grievous mistake to estimate by the number of years how much is due to a person.

But be an example of the believers (78) He next informs him what are the true ornaments; not external marks, such as the crosier, the ring, the cloak, and such like trifles, or children’s rattles; but soundness of doctrine and holiness of life. When he says, by speech and conversation, the meaning is the same as if he had said, “by words and actions,” and therefore by the whole life.

Those which follow are parts of a godly conversation — charity, spirit faith, chastity. By the word spirit, I understand ardor of zeal for God, if it be not thought better to interpret it more generally, to which I have no objection. Chastity is not merely contrasted with uncleanness, but denotes purity of the whole life. Hence we learn, that they act a foolish and absurd part, who complain that no honor is paid to them, while they have nothing about them that is worthy of applause, but, on the contrary, expose themselves to contempt, both by their ignorance, and by a detestable example of life, or by levity or other abominations. The only way of procuring reverence is, by excellent virtues, to guard ourselves against contempt.

(78) “Be very careful to lead a holy and blameless life. Let it be your care to set a good example to those who are to be taught by you, of sobriety, temperance, justice, and a due government of the tongue. Let it not be said that you preach what you will not practice; for you may be sure, that perverse sinners who will not hear good advice will endeavor to countenance themselves in sin by a bad example, Examples sometimes do good, where precepts are of very little force. He is a wise and happy instructor, who can say with sincerity, in some degree, after the Apostle, when he addresses himself in a solemn way to his hearers: ‘those things which you have learned, and received, and heard, and seen in me, do.’ Such serious religion is what every one that dispenses the bread of life must practice.” — Abraham, Taylor.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

1Ti. 4:12. Let no man despise thy youth.It is not upon any official position that St. Paul would demand respect, but on the worth of personal character. It is a poor thing when a distinction has to be made between the man as man and as official.

MAIN HOMILETICS OF 1Ti. 4:12

The Power of a Good Example

I. Commands respect in spite of youthfulness.Let no man despise thy youth. Timothy was a mere youthprobably between twenty and twenty-five years of agewhen Paul selected him as a missionary companion (Act. 16:1-3). Eleven years had elapsed since then to the time subsequent to Pauls first imprisonment. He was therefore still comparatively young, especially considered in relation to the elderly presbyters he was authorised to appoint and ordain, a work that seemed more fitting to the sedateness and gravity of age, and especially in relation to the aged Paul, who was evidently anxious to prepare Timothy to be in some sort his successor. Youthfulness is no disability in doing good. It is possible so to act as to win the esteem of all classes. Youth has great influence, and therefore great responsibility. Tell me what is the character of the young, said an old statesman, and Ill tell you the character of the next generation.

II. Is based on consistency of religious life.

1. In speech. But be thou an example of the believers in word. The tendency of youth is to exaggerate in speech, and the danger is that what begins in mere playfulness may degenerate into wanton misrepresentation. Speech is an index of character. During the war between Alexander the Great and Darius, king of Persia, a soldier in the army of the latter thought to ingratiate himself with Memnon, the Persian general, by uttering the fiercest invectives against Alexander. Memnon gently touched the fellow with his spear and said, Friend, I pay you to fight against Alexander, not to revile him.

2. In conduct. In conversation. The young minister should so behave in the Church, the family, and in intercourse with the world as to gain respect both for his office and his work.

3. In spirit. In charity, in spirit, in faith. Faith and love are the spring and sustenance of a becoming Christian spirit. The spirit that animates us will make itself evident in word and action.

4. In holiness. In purity. The minister should cultivate the deepest experiences of the spiritual life, and be holy in thought, in word, and in intention. Simplicity of holy motive should be followed out in consistency of holy action. The same Greek word signifies a fool and a child; and the Hebrew word for youth signifies blackness or darkness. Few Macarinses are to be found, who, for his gravity in youth, was surnamed the old young man.

III. Is a guide and inspiration to others.Be thou an example to the believers. The young as well as the old may be an example for good, and so be an encouragement to young and old. It is a noble ambition to be not the first but the best among the good. A single example of valour and devotion is a stimulus to others. Whilst stationed in Scotland, Colonel Durnford happened to be between Berwick and Holy Island, where a small craft had stuck on the coast during a storm. Seeing the hesitation of the fishermen to go to the rescue, he jumped into a boat, calling out, Will none of you come with me? If not, I shall go alone. A volunteer crew at once joined him and succeeded in rescuing those in peril.

Lessons.

1. A good example is the product of genuine religion.

2. An example of youthful fidelity is an inspiration to many.

3. We should study not so much to be an example to others as to be good ourselves.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(12) Let no man despise thy youth.If Timothy desired that his teaching should be listened to with respectful earnest attention, if he hoped to use a holy influence over the flock, let him be very careful that his comparative youth prove no stumbling-block. To Paul the aged, his son in the faith seemed still youthfulat this time Timothy could not have been more than forty years of age. The old master would have his young disciple supply the want of years by a gravity of life; he would have him, while fearless, at the same time modest and free from all that pretentious assumption, unhappily so often seen when the comparatively young are placed in positions of dignity and authority. Paul proceeds further to explain his solemn warning by instancing the especial points in which Timothy was to be a pattern to the other believers. These gentle words of warning, such notices as we find in 1Ti. 5:23 and in 1Co. 16:10-11, seem to point to the fact of there being nothing winning in the personal appearance of Timothy, but rather the contrary. It is deserving of comment that among the more famous of the early Christian leaders, beauty of face and form appears to have been the exception rather than the rule. This was, of course, utterly different from the old Grecian idea of gods and heroes. It was no doubt part of the counsel of God that this world-religion should owe nothing to the ordinary conditions of human success. The teaching was novel and opposed to the maxims which guided and influenced the old world. The noblest ideals proposed for Christian imitation were strange and hitherto unheard of. The very foremost preachers of the faith of Christ, as in the case of Timothy, seem to have owed nothing to those personal gifts so highly prized among Pagan nations. So the appearance of St. Paul, the greatest of the early Christian leaders, seems to have been mean and insignificant, ein armes diirres Mnnlein as Luther has it. The blessed Founder of the religion is described by Tertullian, who lived in the same century with those who must have conversed with Christs disciples, as having no human beauty, much less any celestial splendour. Clement of Alexandria, Justin Martyr, and other very early writers, join in the same testimony. It is, however, only fair to say that on this point the view of Origen appears to have been different. The Messianic prophecies evidently looked forward to this as the will of the Most High. (See Psa. 22:6-7; Psa. 22:15; Psa. 22:17; Isa. 52:14; Isa. 53:2-4.)

In word.This refers to the public utterances in teaching and exhortation, but more particularly to the words used by Timothy in social intercourse. These, in such a life as that of the young presiding elder of the Ephesian Church, must have been of the deepest importance. The tone of his conversation was no doubt imitated by many, it would influence for good or evil the whole Christian society of that great centre. The words of men placed in such a position should ever be true and generous, helpful and encouraging, and, above all, free from slander, from all low and pitiful conceptions of others.

In conversation.This rendering might misleadthe Greek word signifies rather manner of life, or conduct.

In charity.Better rendered, in love. This and the following in faith, comprehend the great graces in that inner Christian life of which the words of the mouth, and conduct, are the outward manifestations. He was to be the example to the flock in love to his neighbours, and in faith towards God.

The words in spirit, which in the English version occur between in charity, and in faith, are found in none of the older authorities.

In purity.Chastity of mind as well as body is here signified. The ruler of a churchamong whose members evidently a school of teaching existed in which a life of stern asceticism was urged on the Christian believer as the only acceptable or even possible way of life for the servant of Christmust be above all things watchful lest he should seem to set a careless example in the matter of morality.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Despise thy youth To be avoided by a perfectly circumspect conduct. Though Timothy was probably thirty-five years old, he was younger than many, perhaps, under his administration. At any rate he was young to Paul; just as pupils and sons often never grow old to teacher or father. “In those times,” says Grotius, “presbyters were accustomed to be what their name signifies, persons of advanced age.”

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Let no man despise your youth, but you be an example to those who believe, in word, in manner of life, in love, in faith, in purity.’

Paul was probably aware how sensitive Timothy was about being so comparatively young, being only in his thirties. But he has the solution. What he must do is outweigh his youth by being a good example in all aspects of his life. Nothing is more convincing to others than a genuine life. ‘Let no man despise your youth.’ Yes, but how? Why by being an example to those who believe. If they see that his manner of life, his love, his faith and his purity is superior to theirs they will soon despise him no longer. Then they will fall in line behind him. Note what is required in our manner of life, ‘love, faith and purity’. All are requirements.

Fuente: Commentary Series on the Bible by Peter Pett

Timothy Is To Work Out This Salvation That God Has Given Him By Being An Example To Others And Utilising His God Given Gift Fully In Faithful Teaching ( 1Ti 4:12-16 ).

Just as the salvation of a Christian woman is to come to full fruition in childbearing and rearing (1Ti 2:15), so Timothy’s salvation is to come to full fruition by continuing to live and teach in the power that God has given him, so that all may see how he advances spiritually, as a result of which he will make salvation effective both in himself and in all who hear him.

Analysis.

a Let no man despise your youth, but you be an example to those who believe, in word, in manner of life, in love, in faith, in purity (1Ti 4:12).

b Until I come, give heed to reading, to exhortation, to teaching (1Ti 4:13).

c Do not neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the presbytery (1Ti 4:14).

b Be diligent in these things; give yourself wholly to them; that your progress may be openly revealed to all. Take heed to yourself, and to your teaching (1Ti 4:15-16 a)

a Continue in these things, for in doing this you will save both yourself and those who hear you (1Ti 4:16 b).

Note how in ‘a’ he is to be an example to those who believe in every way, and in the parallel he is to continue in these things so that salvation might be effective in them all. In ‘b’ he is to give heed to reading, exhortation and teaching, and in the parallel he is to be diligent and take heed to himself and his teaching. Centrally in ‘c’ he must not neglect the gift that has been given to him.

Fuente: Commentary Series on the Bible by Peter Pett

Timothy’s spiritual growth:

v. 12. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

v. 13. Till I come, give attendance to reading, to exhortation, to doctrine.

v. 14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

v. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all.

v. 16. Take heed unto thyself and unto the doctrine; continue in them; for in doing this thou shalt both save thy self, and them that hear thee.

The rules of conduct which the apostle here gives not only retain their interest, but also their full value to this day, and should be heeded by both pastors and hearers. A very important point is that made in the first admonition: Let no one despise thy youth, but set thyself as an example of the believers, in word, in conduct, in love, in faith, in purity. Timothy was at that time probably somewhat over thirty years old, thus being still regarded, especially in comparison with the apostle, as a young man. The admonition of Paul, therefore, although implying that a congregation owes due reverence to its pastors as God’s representatives, is meant principally for Timothy. He should at all times comport himself in such a manlier as to give no one occasion to despise his youthfulness. How this may be done the apostle himself indicates by bidding him become, set himself as, an example of the believers. In full accordance with the dignity of his office and with the authority vested in him, his behavior should serve as an example to all Christian brethren. Whenever he spoke or taught, it was to be done with the consciousness that all men mere looking upon him as the teacher of the congregation, and that he must avoid all offense. The same was true in his daily conduct and life, where the people would expect him to practice what he preached. The wise pastor will keep this in remembrance at all times and therefore avoid even the appearance of evil and the giving of offense in matters indifferent, where this can be done without denial of the truth. In this way some of the great virtues may well be practiced, especially love and faith. Wherever true faith is found, the certainty of salvation resting in Christ Jesus, there its chief fruit will be love toward God and one’s neighbor. Particularly in the case of the Christian minister the hearers must be able to notice and to feel that his knowledge is not a mere understanding of the mind, but a conviction of the heart. If a preacher is persuaded of this fact, then this faith will be reflected in his entire behavior in his ministry; his every act Till be an expression of the verse: “The love of Christ constraints us. ” in that case also purity, cleanness of the soul in every respect, will be found. All laxity of morals in a preacher reacts upon his entire office and upon his whole congregation. A minister cannot be too careful in preserving his heart and mind unsullied from all forms of impurity.

In order to reach this ideal, however, to maintain the high standard demanded by the Word of God, one thing is necessary: Till I come, attend to thy reading, to exhortation, to doctrine. The apostle intended to visit or meet his pupil as soon as possible, but the arrangements had not yet been completed. Meanwhile, Timothy was to be actively engaged in the work of his calling, he was to give his entire attention to three functions of his office, reading, exhortation, and doctrine. The reading may refer to the public reciting or declaiming of the prescribed lessons from the Old Testament, but here probably at least includes Timothy’s personal study. For his own person lie was to be most diligent in the study of the Holy Scriptures: he was ever to broaden and deepen his knowledge and understanding. And of the knowledge thus gained he was to make proper use and application in the work of his office, both in individual exhortation, in pastoral care, and in public teaching, in his sermons before the whole congregation. These three parts of a minister’s work are still the most important in his office and should at all times be given the attention they deserve as such Or, as Luther puts it: “Watch, study, attend to reading! Pray, read, study, be diligent! Truly, there is no time to idle, to snore, and to sleep in this bad and wicked age. Use the gift which has been entrusted to you and reveal the mystery of Christ!”

This thought the apostle carries out more fully in writing: Do not neglect the gift of grace in thee, which was given thee through prophecy with laying on of hands of the presbytery. At the time when Timothy had been ordained for the ministerial office, he had received a special gift of grace, namely, that of teaching, of presenting matters of the Word of God clearly. Through prophecy this gift had come to him. Having learned the prophetic sections of the Word of God from his youth and having received further instruction in the Scriptures from Paul, especially also as to the Gospel-message, Timothy had been declared fully prepared for the office of a teacher in the Church. This declaration of his fitness had been made in the presence of the assembled congregation. The laying on of hands by the members of the presbytery at Lystra was therefore largely, if not entirely, symbolical. Thus Timothy was called and inducted into office, the Lord incidentally giving him the cheerful confidence and boldness to preach the Word without fear.

The apostle considers this point, that Timothy make use of the gift of teaching which he possessed with all diligence, of such importance that he summarizes: Practice these things, be wrapped up in them, that your progress may be open to all. These matters, study, exhortation, teaching, were to be Timothy’s first care, they must be the prime concern of every true pastor. So assiduously was Timothy to attend to the work of his office, in doctrine and in life, that he would be entirely absorbed in them, in holly wrapped up in them, forgetting all other considerations. The minister that expects pleasure and an easy life in his office, that is always complaining and sighing for work of a different kind, has an altogether wrong conception of the highest of all offices. Only a complete and all absorbing devotion will satisfy the dignity and glory of this calling. In that case, however, the progress of the pastor in his work is bound to be noticed by his hearers as well as by others; it is the only proper may in which he may let his light shine, to the glory of Him who has counted him worthy of the grace to preach the unsearchable riches of God.

The apostle now concludes with the admonition: Attend to thyself and to the doctrine, continue herein; for in doing this thou wilt save as well thyself as those that hear thee. This verse would serve as an excellent motto for every minister. He that would teach others must begin with himself, must watch over his own person, over his every word and act. Incidentally, a faithful pastor, after the example of Timothy, cannot be too careful in preparing the matter which he uses in his public teaching. Every ambiguous, and above all, every false expression, must be avoided; vigilance in this point cannot be too strict. It is a case of restless, tireless watchfulness, of attending to these things, of heeding them always and always again. But the goal that is held out before the faithful pastor is certainly worth the most strenuous efforts, for, in the first place, it aids toward his own salvation, as a reward of grace, of course, not of merit. A faithful pastor searching the Word of God day by day, taking care of all the work of his office with loving devotion, will soon find that his trust in God and his certainty of salvation will be strengthened mightily, enabling him to overcome every attack of the old Evil Foe and to remain steadfast in his faith till the end. And the same wonderful object he will bring about in the case of many of his hearers. It is true, indeed, that many people hear with their ears only and do not accept the truth of God with their hearts. But where the entire counsel of God for the salvation of men is proclaimed with all faithfulness and in all purity, there will always be such as receive the Word with a willing heart and therefore will be kept unto life eternal. That fact is a source of comfort and strength to many a faithful pastor in his responsible work.

Summary. The apostle again discusses the errors of the latter times and then addresses himself to Timothy in words of counsel and admonition as to the work of his office and the preparation which he must continue in order to be an example to his hearers in both doctrine and life.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 4:12. Let no man despise thy youth; St. Paul here gives Timothy directions concerning his own conduct, especially as he was yet a young man, and had such difficulties upon his hands. He advises him to take a great deal of care how he behaved both in public and private, and particularly that he gave himself entirely to the work of the ministry, 1Ti 4:12-16. St. Paul wrote in a popular style; and, therefore, uses many words to the same purpose, to express the thing more vehemently. However, if any desire to distinguish, they may refer in word to his speech, and in conversation to his behaviour. See 1Pe 1:15. In charity, may possibly refer more especially to that love which they owed the Gentile Christians. In spirit, means in the temper or disposition of mind;”in a candid, yet zealous spirit.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 4:12 . From this verse on to the end of the chapter, Paul instructs Timothy how he is to behave towards the community that his (1Ti 4:11 ) may not be in vain.

] is dependent on , which is the object of . Wahl, on the contrary (followed by Leo and Matthies), construes directly with ., and takes . as a genitive defining the substantive more precisely (= , Chrysostom), so that . here (like ) would be connected with a double genitive (comp. Buttmann, p. 143). This construction, however, is more forced than the former, and . occurs nowhere else with it.

According to the form of the sentence, the command is directed to the community, but in sense to Timothy. Timothy is not to permit the authority entrusted to him as representative of the apostle, to be limited on account of his youth: “ permit no one to despise thy youth .” The , however, attached to this injunction shows that he is to effect this especially by his Christian conduct; most expositors find here only this last thought.

That he may retain respect, he is to make himself an example to all: . A comma is not unsuitably placed after , giving the clause greater independence, and making the qualifications that follow: . . ., more emphatic. On the exhortation , comp. besides Tit 2:7 ; Phi 3:17 ; 2Th 3:9 ; 1Pe 5:3 . does not mean “ become ,” as if Timothy had not been so hitherto, but “ be .” The next five words: . . ., tell wherein Timothy is to be an example to believers. We cannot but observe that there is a certain order in the succession of the words. First we have and . includes every kind of speaking (not merely doctrine ), i.e. teaching, exhorting, warning, comforting, etc., both in public assemblies and in private intercourse. is the life as embodied in deeds. Word and life are the two forms of revealing the inner hidden disposition. To this inner life we are directed by the next words: , , which denote the powers that give motion to the Christian life. The last word: , gives, finally, the nature of the life that is rooted in faith and love. The word does not denote here specially chastity in the relation of sex, but generally “purity of moral behaviour” (Hofmann); comp. , 1Ti 5:22 ; 2Co 7:11 ; Jas 3:17 ; , 2Co 6:6 ; , Jam 4:8 ; 1Pe 1:22 ; 1Jn 3:3 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2232
ADDRESS TO YOUNG PERSONS

1Ti 4:12. Let no man despise thy youth; but be than an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

TO be earnestly engaged in advancing the welfare of our own souls, is doubtless our first concern. But we should consider, also, how far our conduct may affect the souls of others; and should endeavour so to demean ourselves, that we may prove stumbling-blocks to none, but helpers to all. Of course, those who are engaged in the ministerial office, inasmuch as their conduct is more noticed than that of others, and their influence consequently more extensive, are peculiarly bound to walk with all possible circumspection, giving no offence in any thing, that the ministry be not blamed. But the same care is requisite in all: and the exhortation addressed by St. Paul to Timothy may with great propriety be addressed to all young persons professing godliness: Let no man despise your youth; but be examples to all around you, and in every thing that is good. To such, therefore, would I apply the Apostles directions, which may be regarded as delivered,

I.

In a way of caution

It is certain that young persons are liable to err
[Their knowledge is contracted, in comparison of what it most probably will be at a more advanced period of life: and consequently their judgment cannot yet have been matured. Their experience too must, of necessity, have been small; so that, as yet, they do not exactly see what will be the probable result of any line of conduct upon the world around them. They are apt also to take but a partial view of things, and to be actuated more by feeling than by sound judgment; and to be more anxious about what relates to their present real or supposed interests, than about what shall eventually prove most beneficial to themselves and others. Hence, as may reasonably be expected, they do not always approve themselves to the judgment of those who are more considerate and wise.]
It must also be acknowledged, that there is amongst those who are more advanced in life, a proneness to condemn what is done by their younger brethren, especially what is done by them under the influence of religion
[Persons of maturer years have no conception that the young and inexperienced should have juster views of things than themselves: and they judge it to be presumptuous in the young and arrogant to depart from the line prescribed and followed by their elders. To see persons just entering into life averse to pleasures which their fathers have so long pursued, and observant of duties which their fathers have altogether disregarded, is very offensive to the world; who are thus reduced to a necessity, of either acknowledging their own ways to be evil, or of condemning the ways of their younger brethren as fanatical and absurd. Which alternative they will prefer is obvious enough: and therefore it is always found, that the piety of young persons is a matter of offence to their ungodly superiors. To the natural man, universally the things of the Spirit are foolishness [Note: 1Co 2:14], even though they be found in persons of the most mature age and of the soundest discretion: much more, therefore, are they so reputed, when found in persons who possess not the advantages attached to age and experience: and, consequently, those who profess religion in early life must expect to be sneered at and despised by those whose habits are unfriendly to religion, and who hate the light, because it reproves their evil deeds.]

But from hence arises a necessity for peculiar care on the part of young persons, that no man may have occasion to despise their youth
[It will be well for young persons to bear in mind the two points which we have just adverted to; namely, their own liability to err, and the proneness of their seniors to judge them harshly. To obviate both these evils, the greatest circumspection is necessary: nor can I give any better rule to the young than to exchange places with their seniors; and to consider, on every particular occasion, what judgment they themselves would form in a change of circumstances. I know, indeed, and they also should know, that God alone can give them a right judgment in any thing [Note: 2Ti 2:7.]. But multitudes deceive themselves, whilst in praying to God for direction, they are yet following blindly the way of their own hearts. To obtain a right direction, the mind must be divested of every undue bias: and this will be effected by nothing better than the plan which I have just suggested.

It is highly desirable, also, that young persons be on their guard against raising matters of trifling consideration into an undue importance, and laying a stress on them, as though they were of vital interest to the soul. This is too much the habit of youth and inexperience; and it affords but too just an occasion for their seniors to complain of them, as ignorant, and wilful, and pertinacious, and absurd.
Let it be remembered then, that if piety spread the sails, wisdom should be at the belm; and that the determination of all, and of young persons in particular, should be in unison with that of David: I will behave myself wisely before thee in a perfect way [Note: Psa 101:2.]. Every thing that is extravagant should be avoided. Times and circumstances should be taken into the account. The manner of doing every thing should also be an object of attention. In a word, it should never be forgotten, that we are in the midst of enemies, who will be glad to cast blame upon us; and that our wisdom is, so to conduct ourselves, that they who are on the contrary part may be ashamed, having no evil thing to say of us [Note: Tit 2:8. See also 1Pe 3:16.].]

But, with the Apostle, let us prosecute the same idea,

II.

In a way of encouragement

Young people are condemned for not keeping their religion to themselves. But they are not to put their light under a bushel: on the contrary, they are, as much as they ever will be at any future period of their lives, bound to let their light so shine before men, that all who behold it may be constrained to glorify their Father who is in heaven [Note: Mat 5:16.]. There is no eminence to which it is not their duty and their privilege, to attain. And, if Timothy, at his early age, was to be an example, not to the world only, but to believers also; so should every young person endeavour to be, in the place and station where God has appointed him to move.

Let every one of you, then, be an example even to believers,

1.

In word

[The statements of Timothy were to be made in perfect accordance with Gods revealed will: and so should yours be also. Your adversaries will be glad to take advantage of any thing that is unsound in your sentiments; and, in order to find occasion against you, they will be urging you upon difficult questions and on matters of doubtful disputation. But, in all your intercourse with them, I would advise you to take your stand on ground that is utterly unassailable. That to seek the salvation which God offers us in the Gospel, is of indispensable moment to every child of man; and that so to live, as, at the hour of death, we shall wish we had lived, is the part of sound wisdom. These, and such like topics, I should recommend to the young when conversing with their seniors who are of an adverse mind: it will be time enough to enter into deeper subjects, when the cars of persons are open to hear, and their hearts are also open to receive, the truths which you may be able to lay before them. To spread pearls before persons who are disposed only to trample them under their feet, is at all times inexpedient and unwise: and even when young persons do make fuller statements of their views, they should do it with modesty, and caution, and moderation.]

2.

In conversation

[The whole of a young persons deportment, too, should be such as becomes the Gospel of Christ. Every thing of levity and folly should be put away, and nothing admitted but what is consistent with sound wisdom and discretion ]

3.

In charity

[Nothing should be said or done that is contrary to love. Whether in judging others, or in acting towards them, we should breathe nothing but love. True it is, that the treatment which persons in the exercise of early piety are likely to receive, is calculated to generate somewhat of resentment in their minds: but they must be much on their guard to render nothing but good for evil, until they shall have overcome the evil with their good [Note: Rom 12:21.].]

4.

In spirit

[There is a peculiar need for young persons to guard against every thing of conceit and forwardness, and every disposition that is contrary either to humility or love. Who does not admire modesty, and gentleness, and kindness, and all similar graces, which combine to render a person amiable? Let those graces then be ever cultivated, and ever in exercise, so that you may ever be seen clothed with humility. This will do much to recommend religion: and this will render you worthy of imitation by all who behold you.]

5.

In faith

[There is in young persons too great a readiness to yield to discouragement, and to rely on an arm of flesh in times of more than ordinary trial. But you must look to God with all simplicity of mind, and confide in him, as engaged to make all things work together for your good. Never must you stagger at any promise through unbelief; but be strong in faith, giving glory to God.]

6.

In purity

[The very regard which is first created by sympathy and concord on the subjects of religion, may, if not watched, degenerate into feelings of a less hallowed kind; and especially at a period of life when the passions are strong, and a want of experience may put us off our guard. Every word and every look, yea, and every thought, ought to be well-guarded, in order that Satan may not take advantage of us, and that not even the breath of scandal may be raised against us.
In a word, the counsel given to Titus is that which every one of us should follow: Young men exhort to be sober-minded; in all things shewing thyself a pattern of good works [Note: Tit 2:6-7.].]

Address
1.

Those who are inclined to take offence at religion or its professors

[There is an extreme unreasonableness in many, who expect, that the very instant a person becomes religiously inclined, he shall be freed at once from every infirmity incident to our fallen nature; and however young he may be, he shall become at once as wise and judicious as the most experienced Christian. But wisdom is not so soon attained; nor are the corruptions of our nature subdued without many severe conflicts, and many humiliating falls: and the fair way to judge any man, is, to inquire what he would have been without religion, and then to compare that with what he is as professing godliness. I may go further, and say, that even that is scarcely a fair criterion; because he is, by means of his new dispositions, brought into circumstances so entirely new, as that no part of his former experience will avail him for the direction of his conduct: and, inasmuch as the considerations of religion infinitely outweigh all others that can operate upon his mind, it is no wonder if they sometimes divert his attention from matters of subordinate importance, which yet ought to be noticed by him in order to a perfect regulation of his conduct.

But, if it be unreasonable for men to despise the youth of a religious professor, it is still more unreasonable to despise religion itself on account of the faults of those who profess it. Religion itself is the same, whatever be the conduct of its advocates; and it enjoins nothing but what is holy and just and good: and as well might a man despise the sun because of the exhalations of a dunghill, as despise religion on account of any thing which it may draw forth from the infirmities of our fallen nature. If we received it aright, and improved it as we ought, it would uniformly and universally assimilate us to our God.
Let candour then be exercised towards religion and its adherents. Let each stand or fall by their own merits. If those who profess religion walk unworthy of it, let them be condemned: but let not religion be condemned for their sake. And before they be finally condemned, let that allowance be made for them, which would be made for others of the same age, and similarly circumstanced. And if this candour be exercised, we fear not but that religion itself shall stand approved; and we trust, that the prejudices which exist against it shall be greatly diminished, if not utterly destroyed.]

2.

Those who would recommend religion

[Certainly, it is of vast importance that the professors of religion should adorn it, and walk worthy of it. To those who would approve themselves to God in this respect, I would say, remember how much the welfare of your fellow-creatures, yea, and the honour of your God too, depend on you. Be not hasty in your decisions, nor over-confident that you are right. Be willing to be advised by those of whose wisdom and piety you have reason to hope well. And be careful not to plead one duty as a reason and ground for the neglect of another. Sins and lusts may counteract each other; but graces and duties are, for the most part, harmonious: and if, in any case, you be compelled, for conscience sake, to refuse to man the submission he demands, let it be clear that you act from conscience only, and not from wilfulness: and be ready, not only with meekness and fear to assign your reasons for your conduct, but to submit those reasons to the test of sound wisdom and of real piety. In a word, endeavour by your good and blameless conversation to win those who would not listen to Gods revealed will: so shall you prove blessings to those around you; and bring glory to that God, in whom you trust, and whom you profess to serve.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

Ver. 12. Let no man despise, &c. ] But how should I help it? might he say; the apostle answereth, “Be thou an example to the believers, a pattern of piety;” for holiness hath honour, wisdom maketh the face to shine; natural conscience cannot but stoop to the image of God, wherever and in whomsoever it discerneth it: , saith Ignatius (Epist. ad Magnes.) Youth seasoned with the fear Of God is not easily despised.

But be thou an example ] Gr. , such a thing as maketh the stamp upon the coin. Exemplis sciola hac aetate magis aedificant ministri quam concionibus. Reason indeed should rule, and is therefore placed in the head. But when reason cannot prevail, example will.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 16 .] General exhortations to Timotheus . Let no one despise thy youth (as to the construction, Chrys. ( ), Leo, Mack, Matthies, take as immediately governed by , and as a second genitive ‘ thee for thy youth .’ But though I cannot think with Huther that such a construction would be illegitimate (for in what does differ in logical reference from ? cf. , Demosth. Meid. p. 515. 26), yet 1Ti 4:15 seems to rule in favour of the simpler construction, where we have preceding its governing substantive with no such ambiguity. As to the matter of the youth of Timotheus, see Prolegg. ch. vii. ii. 35, note; and remember, that his age relative to that of the Apostle himself, whose place he was filling, rather than his absolute age, is evidently that which is here meant. By the , we see that this comparison was before the Apostle’s mind. The interpretation of Bengel, ‘ “talem te gere quem nemo possit tanquam juvenem contemnere:” libenter id faciunt senes inanes,’ thus endeavouring to eliminate the fact , of Timotheus’s youth, is forced, and inconsistent with the . It is quite true (cf. what follows , &c.) that the exhortation is to him , not to the Ephesian church: but it is grounded on the fact of his youth , in whatever light that fact is to be interpreted); but become (by gaining their respect for the following acts and qualities) a pattern of the believers (the comma after , in which I have followed Lachmann, gives more force and independence to the clause adversative to . . ., and then leaves the specifications to follow), in word (the whole of thine utterances, in public and private: is elsewhere contrasted, as in Col 3:17 , with ), in behaviour (the other outward sign of the life within: , Col. l. c., but expressing more ‘in quotidiana consuetudine,’ as Beng. The may testify, in cases where no actual deed is done), in love, in faith (the two great springs of Christian conduct, the one it is true set in motion by the other, cf. Gal 5:6 , , but both, leading principles of the whole man), in purity (probably, not chastity, in the more restricted sense, though in ch. 1Ti 5:2 it certainly has this meaning from the context: but in the wider and higher meaning which the context here requires, all believers being in view, of general holiness and purity. Cf. for this, , ch. 1Ti 5:22 ; 2Co 7:11 ; Jas 3:17 , , Jas 4:8 ; 1Pe 1:22 . From these passages the quality would appear definable as simplicity of holy motive followed out in consistency of holy action ).

Fuente: Henry Alford’s Greek Testament

1Ti 4:12 . (“ Libenter id faciunt senes inanes ,” Bengel). Many, probably, of the Ephesian presbyters were older than Timothy. For in this position, cf. 1Co 3:18 ; 1Co 10:24 ; Eph 5:6 ; Col 2:18 ; Tit 2:15 ; Jas 1:13 . connotes that the contempt felt in the mind is displayed in injurious action. (See Moulton and Milligan, Expositor , vi., viii. 432). The meaning of this direction is qualified by the following , . . . It means, Assert the dignity of your office even though men may think you young to hold it. Let no one push you aside as a boy . Compare the corresponding direction Tit 2:15 , . On the other hand, St. Paul shows Timothy “a more excellent way” than self-assertion for the keeping up of his dignity: Give no one any ground by any fault of character for despising thy youth.

depends on . Field supports this by an exact parallel from Diodorus Siculus. The two genitives do not, in strict grammar, depend on ., despise thee for thy youth .

: St. Paul had met Timothy on the second missionary journey, dated by Harnack in A.D. 47, and by Lightfoot in A.D. 51. About the year 57, St. Paul says of Timothy, “Let no man despise him” (1Co 16:11 ). 1 Tim. may be dated not more than a year before St. Paul’s martyrdom, which Harnack fixes in A.D. 64, and Lightfoot in A.D. 67. The question arises, Could Timothy’s have lasted all that time, about fifteen or sixteen years? We must remember that we have no information about Timothy’s age when he joined St. Paul’s company. But if he had been then fifteen or sixteen, or even seventeen, here need cause no difficulty. Lightfoot ( Apostolic Fathers , Part II. vol. i. p. 448) adduces evidence from Polybius and Galen to show that a man might be called up to the age of thirty-four or thirty-five. In any case, the terms “young” and “old” are used relatively to the average age at which men attain to positions in the world. Forty is reckoned old for a captain in the army, young for a bishop, very young for a Prime Minister. In an instructive parallel passage, Ignatius commends the Magnesians ( 3) and their presbyters for not presuming upon the youth of their bishop. For Timothy’s comparative youth, cf. 2Ti 2:22 , .

: For the sentiment, compare reff. and 1Co 4:16 , Phi 4:9 .

is followed by the genitive of the person for whose edification the exists in 1Co 10:6 , 1Pe 5:3 .

In the following enumeration, is coupled with as words with deeds (Rom 15:18 ; Col 3:17 ). These refer to Timothy’s public life; while love, faith and purity refer to his private life, in reference to which they are found in conjunction in 1Ti 2:15 .

Fuente: The Expositors Greek Testament by Robertson

no man. Greek. medeis.

youth. See Act 26:4.

be = become,

example. Greek. tupos. See Joh 20:25.

believers. Same as “those that believe”, 1Ti 4:10.

conversation. Greek. anastrophe. See Gal 1:1, Gal 1:13.

charity. See 1Ti 1:5.

in spirit. The texts omit.

purity. Greek. hagneia. Only here and 1Ti 5:2.

Fuente: Companion Bible Notes, Appendices and Graphics

12-16.] General exhortations to Timotheus. Let no one despise thy youth (as to the construction, Chrys. ( ), Leo, Mack, Matthies, take as immediately governed by , and as a second genitive-thee for thy youth. But though I cannot think with Huther that such a construction would be illegitimate (for in what does differ in logical reference from ?-cf. , Demosth. Meid. p. 515. 26), yet 1Ti 4:15 seems to rule in favour of the simpler construction, where we have preceding its governing substantive with no such ambiguity. As to the matter of the youth of Timotheus, see Prolegg. ch. vii. ii. 35, note; and remember, that his age relative to that of the Apostle himself, whose place he was filling, rather than his absolute age, is evidently that which is here meant. By the , we see that this comparison was before the Apostles mind. The interpretation of Bengel, talem te gere quem nemo possit tanquam juvenem contemnere: libenter id faciunt senes inanes, thus endeavouring to eliminate the fact, of Timotheuss youth, is forced, and inconsistent with the . It is quite true (cf. what follows- , &c.) that the exhortation is to him, not to the Ephesian church: but it is grounded on the fact of his youth, in whatever light that fact is to be interpreted);-but become (by gaining their respect for the following acts and qualities) a pattern of the believers (the comma after , in which I have followed Lachmann, gives more force and independence to the clause adversative to …, and then leaves the specifications to follow),-in word (the whole of thine utterances, in public and private: is elsewhere contrasted, as in Col 3:17, with ), in behaviour (the other outward sign of the life within: , Col. l. c., but expressing more-in quotidiana consuetudine, as Beng. The may testify, in cases where no actual deed is done), in love, in faith (the two great springs of Christian conduct, the one it is true set in motion by the other,-cf. Gal 5:6, ,-but both, leading principles of the whole man), in purity (probably, not chastity, in the more restricted sense, though in ch. 1Ti 5:2 it certainly has this meaning from the context: but in the wider and higher meaning which the context here requires, all believers being in view, of general holiness and purity. Cf. for this,-, ch. 1Ti 5:22; 2Co 7:11; Jam 3:17,-, Jam 4:8; 1Pe 1:22. From these passages the quality would appear definable as simplicity of holy motive followed out in consistency of holy action).

Fuente: The Greek Testament

1Ti 4:12. , no man) Conduct thyself so, that no one can despise thee on the ground of being a young man. Worthless old men are glad to do so.-, a type, an example) The way of obtaining true authority.- , in word) public and private.- ) in daily intercourse or conversation.- – , in love-in the Spirit) 2Co 6:6, note.[38]- , in faith) Faith, considered apart from its office in justification, enters often into the middle of an enumeration of this kind, and denotes sincerity of the mind trusting in God, in prosperity and adversity: ch. 1Ti 6:11; 2Ti 2:22 : comp. Gal 5:22, which passage has faith likewise in the middle of the enumeration.- , in purity) ch. 1Ti 5:2.

[38] By the Holy Ghost, by love unfeigned. Love follows immediately after mention of the Spirit, as being its principal fruit, and that which governs the use of spiritual gifts.-ED.

Fuente: Gnomon of the New Testament

1Ti 4:12

Let no man despise thy youth;-This would indicate that Timothy was quite a young man at the time this was written. The Romans divided life into childhood-up to eighteen years, youth up to forty-four, and old age up to death. But Paul’s language would imply that he was of an age that he would be liable to youthful indiscretions and follies.

but be thou an ensample to them that believe,-[An example in reference to the firmness with which he embraced the gospel, the fidelity with which he adhered to it in trials, and the zeal which he showed in spreading it abroad. He exhorts him to so live as to be a model or pattern after which the devotion of others should be molded.]

in word,-This has reference to teaching the word of God, but particularly to his words in social intercourse.

in manner of life,-In conduct, in deportment, in behavior. This certainly is of the deepest importance. [The words of men placed in such a position should ever be true and generous, helpful and encouraging.]

in love,-In love to God and man which shows itself in honoring God and doing good to man.

in faith,-Faithful in all things, faithful in teaching the will of God, and in being an example of fidelity in keeping its requirements.

in purity.-He should be pure, holy, clean in thought, in life, and actions. Young preachers and all young men need to take these admonitions to heart and be guided by them.

Fuente: Old and New Testaments Restoration Commentary

no: Mat 18:10, 1Co 16:10, 1Co 16:11, 2Ti 2:7, 2Ti 2:15, 2Ti 2:22

be thou: 1Co 11:1, 1Th 1:6, 1Th 2:10, 2Th 3:7-9, Tit 2:7, 1Pe 5:3

in word: 2Co 6:4-17, Phi 4:8, 2Ti 2:22, Jam 3:13, Jam 3:17, 2Pe 1:5-8

Reciprocal: 1Ki 2:2 – and show Zec 2:4 – young Mat 5:19 – do Mar 6:30 – both 2Co 6:6 – pureness Gal 5:22 – faith Eph 5:2 – walk Phi 3:17 – be 1Th 1:5 – what 1Th 1:7 – ensamples 1Ti 5:2 – with 1Ti 5:22 – keep 1Ti 6:11 – righteousness 2Ti 3:10 – my 2Ti 4:5 – an Tit 1:8 – sober Tit 2:12 – live Tit 2:15 – Let 1Pe 1:15 – in 1Pe 1:22 – a pure 1Pe 2:12 – your conversation 1Pe 3:2 – behold 2Pe 3:11 – in all

Fuente: The Treasury of Scripture Knowledge

1Ti 4:12. Moffat translates the first clause, “Let no one slight you because you are a youth.” Timothy could avoid being belittled (the meaning of despise) or his teaching underestimated by proper conduct. Otherwise it might be said that he was but a youth, and it would not be necessary to take him very seriously. When he would insist on others leading a life of devotion and self-denial, they would be convinced he was in earnest if he led the way by an example in his own life. In word. His speech should be pure and respectuful towards God and man. Conversation means conduct or manner of life. Charity means a sincere interest in the welfare of others. In spirit. By the proper kind of conduct, Timothy would show that he was mindful of the teaching of the Spirit; that his own spirit was being regulated by the influence of the Spirit of Christ. In faith. His manner of life should be such as that of one who believed from the heart in the Saviour he professed to serve. Purity denotes a life unmixed with the evils of people in the world who care not for the Lord.

Fuente: Combined Bible Commentary

1Ti 4:12. Let no man despise thy youth. The words point to a danger to which St. Paul knew that his disciple was exposed. We have no accurate dates as to the life of Timothy, but the tone of Act 16:1 and 2Ti 1:5; 2Ti 3:15, seems to imply an age, say, between fifteen and twenty, at the time when he is first mentioned in the Acts. On this assumption, he would be, at the date of the Epistle (placing it after St. Pauls first imprisonment at Rome), from twenty-eight to thirty-three, about the age when St. Paul is described as a young man in Act 7:58. At that age he would naturally be much younger than many of the bishop elders of the Church over whom he was to exercise authority, and they might be tempted to taunt him with his inexperience. The ascetic life to which Timothy was inclined, accompanied perhaps by some shyness and timidity, might make him more than usually sensitive under such circumstances.

Be thou an example. Better become, implying daily growth towards the ideal standard.

In conversation. Better, behavior or conduct. Here, as elsewhere, there is little or no hope of restoring conversation to its true meaning.

Purity, as in 1Ti 4:2, with the special half-technical sense of chastity in act, word, thought.

Fuente: A Popular Commentary on the New Testament

Take Heed to Yourself and the Doctrine

Roberts points out that Paul was an aged man by the time he wrote this letter. Also, priests did not begin their work until age 30 and elders were not less than 50 years old. Thus, Timothy, perhaps now between 30 and 40, is still considered a youth. Rather than letting people despise his relatively young age, Timothy was told by Paul to be an example of a true believer in Christ. He would do this in watching the things he said and the way he conducted himself. He was also to be careful to display true love ( Joh 13:34-35 ) and complete trust in God. In general, he was to keep his life free from sin ( 1Ti 4:12 ).

While Paul was in the process of trying to come to Timothy, he instructed the younger evangelist to pay close attention to what was being read, with a special emphasis likely being placed on what was read from the pulpit or in assemblies. Exhortation is encouragement to do the things one has heard the scriptures direct. Teaching is instruction that educates as to the meaning of what has been read. It seems, after reading 2Ti 1:6 , that Paul may have laid his hands on Timothy at the same time the elders did. If so, the gift mentioned here could be miraculous. However, it does not have to be miraculous since Rom 12:3-8 lists some things called gifts which do not have to be miraculously given. In fact, in this context, it appears that Paul is calling the duties Timothy has to fulfill a gift. His work may have been prophesied, like the work of Paul and Barnabas was prophesied ( Act 13:1-3 ). Then the elders’ hands would be laid on him to set him apart for the work ( 1Ti 4:13-14 ).

Paul told him to give diligence and apply himself fully to the task that was before him, much like we say certain men live to hunt or fish. When a preacher makes preaching his life, his growth will be evident to all. Timothy was to pay close attention to the way he lived as well as the things he taught. Just as the elders from Ephesus were first to watch out for their own spiritual condition and then the spiritual condition of the flock they oversaw, a good preacher must first see to it that he lives the Christian life before he tells others how to live. By thus watching how he lived and the way he taught, Paul assured Timothy he could save himself and those who heard his teaching ( 1Ti 4:15-16 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 4:12-13. Let no man despise thy youth That is, let no one have reason to despise it, but conduct thyself with such gravity, wisdom, and steadiness, as, instead of exposing thee to contempt, will rather gain thee respect and reverence. In particular, be thou an example of the believers A pattern worthy of their imitation; in word In prudent and edifying discourse, whether public or private; in conversation Greek, , in behaviour; in charity Or love, rather, namely to God, his people, and all mankind; in spirit In thy whole temper; in faith In thy sincere and constant belief of, and adherence to, the truth as it is in Jesus; in thy profession of it, and faithfulness to thy trust in the execution of thy office. When faith is placed in the midst of several other Christian graces, it generally means fidelity, or faithfulness; in purity Of heart and life. Till I come To take thee along with me; give attendance to reading Both publicly and privately. Study the Scriptures diligently, and read and expound them to the people, whose instructer thou art appointed to be. Enthusiasts, observe this! expect no end without the means. Wesley. Besides reading the Jewish Scriptures to the brethren in their assemblies for worship, after the example of the synagogue, Timothy was here directed to read these Scriptures in private likewise for his own improvement, (1Ti 4:15,) that he might be able to confute the Jews and Judaizers, who founded their errors on misinterpretations of them. Thus understood, the direction, as the ancient commentators observe, is a useful lesson to the ministers of the gospel in all ages. For if a teacher, who possessed the spiritual gifts, was commanded to read the Scriptures for improving himself in the knowledge of the doctrines of religion, how much more necessary is that help to those teachers who must derive all their knowledge of the gospel from the Scriptures, and who cannot, without much study, be supposed to know the customs, manners, and opinions alluded to in these writings. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 12

TIMOTHYS MINISTRY

12. Be an example of the faithful word. Greek is logos, the Divine Word, and not rhema, mans word. Hence, Timothy was to speak only as the oracles of God. In deportmentnot conversation, as E.V.the Greek means every turn he makes with soul, mind, and body. The gospel ministry takes in the whole man In Divine love. This is the very quintessence of the Christian religion, and must be lived every moment. In faith. This is the basis of all salvation, and must be ever unshaken as Gibraltar. In purity. This is the climax of ministerial as well as Christian character. Hence, Timothy must abide in entire sanctification forever.

13. Give your attention to reading, exhortation, teaching. The great work of the preacher is to read. Gods Word to the people, teach them the meaning of it, and exhort them to obey it. The modern sermonizing was unknown in the apostolic age. Paul utterly discarded it, lest the faith of the people might. stand in the wisdom of men, rather than in the power of God. Really sermon-making is no part of gospel preaching, but a modern science, cunningly and adroitly manipulated by demons, thus wearing out the preachers and wasting their time, which is so much needed in soul- saving labor. The man who preaches all the week, day and night, with the Holy Ghost sent down from heaven, simultaneously making a hundred pastoral visits, only in the interests of souls, carrying his Bible, reading a paragraph ever and anon, and studying it as he runs, and expounding it to the people, will preach infinitely better sermons on Sunday than his neighbor, who spent all the week with his books, crazing his brain to manufacture a heterogeneous conglomeration of all science, history, literature, and theology, with a ten per cent admixture of gospel truth. This is no exaggeration. I am satisfied I have heard sermons which had cost much hard study and great investigation, and did not contain one per cent of simple gospel truth. This is the reason why our metropolitan Churches are dying by the wholesale, and nearly all now in a north pole climate, while our poor little Churches in the mountains, piny woods, and deserts are like blooming oases in the great Sahara. They are served by our poor little preachers, who never rubbed against a college. Therefore, they know nothing but their Bibles and their experiences. Consequently they either have to preach the gospel, or keep their mouths shut. The issue of the matter is, that these penniless rustics and uncouth pioneers get the pure, unadulterated gospel, and lots of it; for these illiterate preachers are delighted to preach all day instead of thirty minutes, and souls flourish like trees planted by the riverside. On the contrary, the collegiate pastors of the rich city Churches only preach fifteen to thirty minutes, and have to give the people a variety of everything they have on hand. Consequently they dont get gospel enough to make soup for a sick grasshopper. Of course, they starve to death and go to hell in platoons, from the simple fact that a little bit of science, literature, and theology has no spiritual nutriment. The shepherd goes out on Sunday morning with a bag on his shoulder to feed the sheep, all running and huddling nearly starved to death, many so poor they have to lean against the fence to bleat. Here comes the shepherd and strews the meal in the trough; but, behold! it turns out to be sawdust and chips and cockle-burrs, with a very slight admixture of meal, which the sheep cant get for the trash; and if they could get it all, there is not enough to keep one in a hundred from starving to death. The simple truth of this mournful problem looks me squarely in the face; our large and popular Churches are everywhere dead and dying of starvation for the want of the plain, nutritious gospel bread, which, I am sorry to say, they are not getting. As in my peregrinations I preach afternoon and night every day, I frequently, on Sunday morning, slip away and hear some great metropolitan pastor. Hence, I know whereof I affirm. We live amid the sad fulfillments of the woeful latter-day prophecies, and contemplate with horror this distressing famine of bread. The eye of God is on this appalling state of things. In condescending mercy he is raising up an army of evangelists, regardless of race, rank, culture, color, or sex, and sending them out to do just what Paul here commands Timothy, Give attention to reading, exhortation, teaching. Fortunately these preachers have no sermons, and few of them are competent to make any, and they have gumption enough to keep their hands off the ark. Therefore, unencumbered with dry-bone sermons, they go out with their Bibles in their hands and the Holy Ghost in their hearts. They read Gods Word, exhort the people to receive it, and teach them how to get religion, spend nights of prayer, and God puts his seal on their labors of love. Do you know that this is the very preaching commanded in the commission?

To preach simply means to proclaim; not a sermon which we have made, but Gods truth revealed in the Bible. Satan has so utterly captured the modern pulpit as to humbug the preachers out of the very definition of gospel; i.e., the dynamite of God unto salvation to every one that believeth. Hence, where there is no spiritual dynamite to blow sins and devils out of the people, there is no gospel. O how the dead Churches do need this blowing up! In harmony with these facts, our Savior selected unlearned and ignorant men when he gathered around him the inspired twelve to head the gospel army going forth to conquer the world. If he had selected collegiate graduates, they would most likely have mixed up human learning with the gospel. All collegiate learning is good if baptized with the Holy Ghost and fire; but without it, a bad investment for the preacher, and a dangerous thing.

14. Do not neglect the gift which is in thee, which was conferred on thee through prophecy, with the laying on of the hands of the Presbytery. Prophecy is laid down in the catalogue of extraordinary spiritual gifts. (1 Corinthians 12.) These gifts constitute the Christians panoply, and qualify the sanctified for their great and responsible work of saving others. Here we have an allusion to Timothys ordination, which simply consisted of the intercessory prayers of the older and more spiritual members of the Church; meanwhile their hands are laid on him. There is an indescribable and a mysterious impressibility in the human organism, and an indefinable transmissibility of graces from one to another. When you pray for a person you will augment the efficiency of your petition by the imposition of the hand. Successful altar work utilizes the hand as well as the heart. Human ecclesiasticisms have long ago appropriated the New Testament ordination, and subsidized it to clerical intrigue. In its original simplicity it was simply the environment of candidates for gospel work with the elderly and more spiritual saints, and a union of prayer with simultaneous imposition of hands for the coming of the Holy Ghost on the candidates, and the impartation of his extraordinary gifts, the only available enduement for soul-saving work. Paul and Barnabas at Antioch were thus consecrated for the evangelization of the Gentiles

15. Meditate on these things, live in them, in order that your promptitude may be manifest to all. The Lords preachers make an awful mistake when they try to fill up their heads with everything. John Wesley said that sanctification made him homo unius libri, a man of one book. So was Timothy. At this point Satan sidetracks the preachers by wholesale. I preached fifteen years unsanctified, studied myself almost to death to make a preacher. In sanctification the preacher died, and I was perfectly willing to give up preaching and everything else for Christs sake. Then the Holy Ghost so filled me as to make me a preaching machine, a regular automation, never to stop again. So, for the last twenty-nine years I have been every moment ready to preach and to die. When presiding elder twenty years ago, I preached nine hundred sermons a year.

16. Take heed to yourself and to the teaching; abide in these; for, doing this, you will save both yourself and those who hear you. O the emphasis Paul lays on the teaching of Gods Word! What a mournful contrast with the diluted, humanized, despiritualized, and degospelized, misnamed gospel of the present daylittle manufactured sermonettes substituted for a glorious banquet of Gods blessed, sweet, inspiring, reviving, convicting, converting, reclaiming, sanctifying, and uplifting truth! Paul here tells Timothy that it is by teaching the people Gods Word, the way of salvation, and a holy life, that he shall save both himself and those who hear him. How I tremble for the preachers in the judgment-day who have neglected their opportunities to preach the gospel, and let the people slip through their fingers into hell! As a rule, city pastors do not preach as much clear, straight gospel truth in a whole year as they could and should preach in a week. Good Lord, have mercy on them, and alarm their guilty fears before they face the great white Throne, and hear the bitter wails of their people as they sink into hell! Read the prophecies and look around, and you will conclude with me that the woes of the great Tribulation make haste.

Fuente: William Godbey’s Commentary on the New Testament

Verse 12

Let no man despise thy youth; that is, let your life and conversation be such that they will not.

Fuente: Abbott’s Illustrated New Testament

4:12 {14} Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

(14) Now he returns to that exhortation, showing what are the true virtues of a pastor, by which he may come to be reverenced even though he is young, that is, such speech and life as are witnesses of charity, zeal, faith, and purity. But here there is no mention made of the hooked staff, ring, cloak, and such other foolish and childish toys.

Fuente: Geneva Bible Notes

The Greek word translated "youthfulness" described people up to 40 years of age. [Note: Lea, pp. 137-38; Knight, p. 205.] As a comparatively young man Timothy may have felt reluctant to instruct the elders in the Ephesian congregation, who were probably older than he. [Note: Guthrie, p. 97.] Most people regarded older people with great respect in his culture. Paul promised that no one in the church would discredit his teaching ministry if he backed it up with a godly lifestyle. In his words as well as by his actions, by his love for people and his trust in God, and by his moral cleanness he should provide an example of godliness. Purity includes sexual purity and integrity of heart.

"It is the first duty of a minister to display in his own life that which he wishes his people to be." [Note: Hiebert, First Timothy, p. 85.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)