In Paul’s first epistle to Timothy, the apostle alludes to his companion’s youth (1 Tim. 4:12). The Greek term (neotes) is more elastic than when we moderns speak of youth. Timothy was no longer the youngster that Paul selected at Lystra (Acts 16:1–3).

In ancient times, a man was considered a youth until forty. Irenæus (ca. 180 A.D.) said that Jesus at thirty was “still a young man.” He stated that the category of youth extended “onwards to the fortieth year” (22.5). Timothy’s age at this point is speculation, but most likely he was in his thirties.

“Let No Man Despise Thy Youth”

Due to Timothy’s youth, some (e.g., the false teachers in Ephesus or those influenced by them) might have been inclined to dismiss the young brother’s authoritative commands. Such would be a grave mistake, for Timothy’s commission was from God through an inspired apostle!

As an emissary for the Lord, Timothy was not to be “despised.” The Greek term is interesting. It derives from kata (“down”) and phroneo (“to think”), hence to “think down,” to dismiss as unworthy of consideration (cf. Tit. 2:15).

The Keys to Godly Influence

Paul suggested that an antidote to criticism is example. The apostle frequently emphasizes the importance of our example (1 Tim. 4:12b; cf. 1 Thes. 1:6; 2 Thes. 3:7, 9; 1 Cor. 4:6; 11:1; Phil. 3:17; 2 Tim. 1:13). One may dispute a bogus or suspicious theological point, but no one can argue with a godly example.

Paul then lists five qualities that stand in glaring contrast to the traits of the false teachers troubling the saints in Ephesus. Thus, the young evangelist was to be an example to “them that believe” (fellow Christians). Various goals were to be achieved.

Example in Word

The expression “in word” probably is primarily a reference to Timothy’s communications with people. The term “word” could also include his teaching, but that seems to be more prominently emphasized in verse 13.

How one talks with — and to — folks can be as important as what he says. Harsh, condescending, insulting words do not carry the day, though on some occasions, sharpness may be justified (Tit. 1:13).

Certainly, arrogant boasting is always out of place. Consider Matthew 23. Some preachers have mastered the art of being brutally cruel to those with whom they disagree. Others strut as if the sun rises and sets in them.

Example in Manner of Life

One’s “manner of life” (anastrophe), an expression suggesting the idea of turning back, is emphasized as well. This term generally denotes a certain style of living, frequently determined by the context, either positively or negatively. The accompanying noble qualities attached to the word in this context clearly are illustrative.

From these admirable traits some of the saints in Ephesus apparently had slipped, and Timothy was instructed to encourage these careless folks to return to a nobler form of life.

Example in Love

The term “love” is derived from the word agape, i.e., the quality that always strives to conquer others through benevolent good will. Agape is the noblest word in the New Testament for the concept of sacrificial love. It expresses the very nature of God himself (1 Jn. 4:8).

In paganism it was out of the question that the gods should love anyone. Even the best of the philosophers believed God was self-sufficient, hence, could not be expected to love man. Their conclusion was false.

Agape is a love of the will, a calculated disposition and pious inclination to love, to serve the Lord, and to act in the best interest of all those made in his image (Turner, 262–263). Love was to be an integral part of Timothy’s ministry. Possibly the best commentary on agape is set forth in 1 Corinthians 13:4–7.

Example in Faith

In what sense is faith (pistis) employed in this context? It may suggest a pristine trust in God, accompanied by a trustworthy course of life. Kelly described it as faithfulness or fidelity to the Lord (104; cf. Rom. 3:3; Gal. 5:22; Tit. 2:10).

Example in Purity

Additionally, there’s “purity” (hagneia), which suggests moral excellence (cf. 1 Tim. 5:2). The cognate form, hagnos, is used “always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts” (Vincent, 1036). Jesus himself is the ultimate model of one who is pure (1 Jn. 3:3).

This list of five attributes, some suggest, are divided into two segments: two external expressions and three internal character traits.

Howbeit, the older generation is not totally inoculated against the warnings cataloged by the inspired apostle.