Let no man despise thy youth: but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity.

“Now it becomes you also not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has wired us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man, but to God, who knows all secrets. Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as "not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men." For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man's wife. Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God. In like manner, Jeremiah also received this message from God, "Say not, I am a child." Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children. The latter, coming to the throne when eight years old cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days. Timothy the Christ-bearer was young, but hear what his teacher writes to him: "Let no man despise thy youth, but be thou an example of the believers in word and in conduct." It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, "They have not mocked thee, but Me." And Moses declares, "For their murmuring is not against us, but against the Lord God." No one of those has, [in fact, ] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan beheaded for the same reason. Uzziah, when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.”

“But the wise servants of the Lord, who have really put on the new nature created in the likeness of God, listen to what he says. They apply to themselves the commandment given to Timothy, "Set an example for the believers in speech, in conduct, in love, in faith, in purity." They keep the Easter feast so properly that even unbelievers, seeing their orderliness, must say, "God is truly with them."”

“So, then, the supeio guide is to be mindful of the apostle's pecept, "Be an example to the faithful." He should make his life a shining model fo the obsevance of evey commandment of the Lod, so that thee may be no excuse fo those unde his guidance to think the Lod's commands impossible o eadily to be set aside. He should conside fist, then, that which is fist in impotance. He should be, by the love of Chist, so confimed in humility that, even if he is silent, the example of his actions may affod moe effective instuction than any wods. If, indeed, the goal of Chistianity is the imitation of Chist accoding to the measue of his incanation, insofa as is confomable with the vocation of each individual, they who ae entusted with the guidance of many othes ae obliged to animate those still weake than themselves, by thei assistance, to the imitation of Chist. The Long Rules, q...”

“"Let no man despise thy youth." Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise thy youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say, "But be thou an example of the believers in word, in conversation, in charity, in faith, in purity." In all things showing thyself an example of good works: that is, be thyself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. "In word," that he may speak with facility, "in conversation, in charity, in faith, in" true "purity, in temperance."”

“In what way is it said that bad shepherds kill the sheep? By leading bad lives, by setting a bad example. Was it for nothing that a servant of God was told, one prominent among the members of the supreme shepherd, "Offering yourself in all company as an example of good works"; and "Be a model to the faithful". You see, even a strong sheep often enough, when he notices his pastor leading a bad life, if his eyes wander from the rules of the Lord and are attracted by human considerations, begins to say to himself, "If my pastor lives like that, who am I not to behave as he does?" He has killed a strong sheep. So if he has killed a strong sheep, what must he be doing for the others, seeing that by his bad life he has slaughtered what he hadn't fattened himself, but has found fat and sturdy?”

“Above, the Apostle exhorted Timothy to piety; here he gives him the form of teaching piety. In this he first enjoins him to teach piety; second, how he may be fit to teach, at "let no man"; third, how he should teach different people differently, at "the elder." Now the teaching of piety consists in two things, namely in things to be done and things to be believed. But as to things to be done, those who have authority ought not only to instruct, but also to command. And therefore he says, "command these things." Titus 2:15: "rebuke with all authority." As to things to be believed he says, "and teach." Matthew, last chapter: "teach all nations." Job 4:3: "behold, you have taught many." Then when he says "let no man," he shows how he can be fit for the aforesaid things, and first for commanding; second, how for teaching, at "till I come." Concerning the first he does two things, because first he teaches how he ought to exclude contempt; second he shows by what it is to be excluded, at "but be an example." A command has no efficacy except through the authority of the one commanding, and therefore when authority is despised, the command is frustrated, which happens most of all in youth, because such persons are not believed to be prudent. Hence, according to the Philosopher, no one chooses the young as leaders. And therefore he says "let no man," etc., as if to say: although you are young, let your character nonetheless represent old age. Tobit 1:4: "when he was younger." Then he shows how contempt is excluded, saying "but be," etc., namely that you show yourself such that you may be an example of doing what you teach by word. And it should be noted that in those things in which a prelate is an example, there is a manifold difference. For some are ordered toward one's neighbor, some toward God, some toward oneself. As to one's neighbor he says, "be an example of the faithful," namely that what you command by word, you fulfill by deed. 1 Peter, last chapter, 3: "made a pattern of the flock," etc. And this in speech; hence he says "in word," namely, weighed, ordered, and circumspect. Colossians 4:6: "let your speech be always seasoned with the salt of grace." 1 Peter 4:11: "if any man speak, as the words of God." Likewise in outward conduct, that as he excels in place and dignity, so also in honest conduct. 1 Peter 2:12: "having your conduct good among the Gentiles," etc. Matthew 5:16: "let them see your good works, and glorify your Father who is in heaven." As to God, it is ordered by charity, which perfects the affection; hence he says "in charity." 1 Corinthians 13:1: "if I speak with the tongues of men," etc. Colossians 3:14: "above all things having charity." Likewise through faith, which illumines the intellect; hence he says "in faith." Hebrews 11:6: "without faith it is impossible to please God." Which especially befits prelates, who are the guardians of the faith. Hence in Luke 22:32 the Lord especially prays for the faith of Peter, saying: "I have prayed for you, Peter, that your faith may not fail." As to himself, chastity orders life and mind, because it is exceedingly unbecoming that the life of the ministers should disagree with the life of the Lord. Ecclesiasticus 10:2: "as the judge of the people is, so also are his ministers." But Christ so loved chastity that he willed to be born of a virgin, and he himself kept it; therefore there follows "in chastity." Then when he says "till I come," etc., he shows how one may be fit to teach, and first he does this; second he assigns the reason for the aforesaid admonition, at "do not neglect." Now one is fit to teach through two things, namely through reading, in which he acquires knowledge, and through practice, in which he is made ready. And therefore he says, "till I come, attend to reading," namely of the holy books. 1 Maccabees 12:9: "having for our comfort the holy books." John 5:39: "search the Scriptures." And this is signified in Exodus 25:12ff, where it is said that in the ark of the Lord the staves should always be in the rings, and the rings in the corners: as if always ready to be carried. But for practice, exhortation is necessary on our part as to things to be done, doctrine as to things to be known. Therefore he adds, "to exhortation and to doctrine." Jeremiah 3:15: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine." Then when he says "do not," he sets forth the reason for the aforesaid admonition; and first he sets forth the cause from the gift received; second, the cause from the reward expected, at "take heed to yourself." Likewise, first he sets forth the reason; second he shows how what is contained in the reason can be fulfilled, at "meditate upon these things." He says therefore "do not," etc.; as if to say: rather attend, because he who receives grace ought not to be negligent in it, but ought to bear fruit from it. The servant who hides money in the earth is punished on account of negligence. Matthew 25:24ff. "Do not, therefore, neglect the grace," etc. By this understand either the episcopal dignity, or the gift of knowledge, or of prophecy, or of miracles, none of which ought to be neglected. 2 Corinthians 6:1: "that you receive not the grace of God in vain." I say the grace "which was given you by prophecy," that is, by divine inspiration. For in the primitive Church, where elections were made purely and for God's sake, no one was assumed into the episcopate except through divine election, just as Ambrose and Nicholas were elected. And this inspiration he here calls prophecy. Hence the Gloss says, that is, through the election of the saints, because the saints did not elect one whom they did not know to have been elected by God. Likewise the Apostle foresaw that this one would be profitable to the people. Proverbs 29:18: "when prophecy shall fail," that is, such a manner of election, "the people shall be scattered." And how? "With the imposition of the hand of the priest." Another text has "of the hands of the presbytery." And, as has been said, the names "presbyter" and "bishop" are interchangeable, because it was priests and presbyters, that is, bishops, who were received with the imposition of the hand. Numbers 27:18: "call Joshua, and lay your hand upon him," etc. The Lord also laid his hand on the children, as is said in Matthew 19:15. Likewise the apostles on the seven deacons, Acts 6:6. And therefore hands are laid upon those to be ordained bishop. But the question is, since a bishop ought to be ordained by three, why is it here said "of the priest" in the singular number? I answer: he says this because although many come together, nevertheless one is the principal and the others are co-assistants. Yet it can be said that at that time this constitution did not yet exist, and then there were few bishops, who could not be gathered together. Another text has "of the presbytery," that is, of those who laid hands upon him, not insofar as they were men, but insofar as they were presbyters. And this imposition signifies the conferral of grace, not that the ministers give grace, but that they signify the grace given by Christ. Hence it belongs only to those who are ministers of Christ. And therefore he says "of the presbytery," or "of the priest," because the imposition of hands is one thing when done by deacons, and another when done by presbyters. Then when he says "meditate upon these things," he shows how what has been said may be fulfilled, namely that he should continually meditate on those things which pertain to his office. Hebrews, last chapter: "for they watch as being to render an account for your souls." "Meditate upon these things," therefore, that is, frequently consider, the things that pertain to the care of your flock. "Be in these things," that is, let your whole strength be directed to this. And why? "That your progress may be manifest to all." Matthew 5:15: "no man lights a lamp and puts it in a hidden place," etc. Philippians 4:5: "let your modesty be known to all men." And these things he ought to observe on account of the reward expected, on account of which he adds, saying, "take heed to yourself and to doctrine." Some so attend to doctrine that they neglect care of themselves; but the Apostle says that he should first attend to himself, and afterward to doctrine. Ecclesiasticus 30:24: "have pity on your own soul, pleasing God." Hence Jesus began to do and to teach. "Be earnest in these things," that is, exercise them earnestly. 2 Timothy 4:2: "be earnest in season." And the fruit from this will be abundant, because "in doing this, both yourself," etc. And this is a great thing. James 5:20: "he who causes a sinner to be converted from the error of his way shall save his soul from death." Daniel 12:3: "those who instruct many unto justice, as stars," etc. Hence to teachers is owed the reward of the aureole. Then when he says "the elder," etc., he shows how he ought to impart his teaching differently to different people, and he sets forth two diversities: one according to age; the other according to sex. According to age: first as to men, second as to women, at "the elder women," etc. He says therefore, "the elder," etc., "but entreat him as a father," Leviticus 19:32: "honor the person of the aged." And therefore they are not to be rebuked bitingly, but to be entreated. 1 Peter 5:1: "the elders who are among you, I, a fellow elder, entreat." And if Peter, an elder, did this, how much more ought a young man to do this? But against this, Isaiah 65:20: "the child of a hundred years shall die, and the sinner of a hundred years shall be accursed." I answer: it must be said that an old man, on account of exceeding malice, loses the honor of old age, and then he is to be rebuked. "The young men, as brothers." Matthew 23:8: "you are all brothers." Ezekiel 34:4: "with austerity you will rule over them." On the part of women there is a difference of ages, because "the elder women as mothers," especially those who are not young; below, 5:3: "honor widows." "The younger, as sisters," out of the love of charity. And this, "in all chastity." Because spiritual love toward women, unless it is cautious, degenerates into carnal love, therefore in those things which pertain to young women, chastity must be applied; and therefore the Apostle adds this. Hence the Pope, writing to them, says: "to the beloved in Christ." But to men he says simply: "to the beloved sons."”

“Till I come,.... To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephesus thither, when he took his final leave of them. He mentions this circumstance, not as if Timothy was to attend to the following things no longer, but to quicken him to an attendance to them from the consideration of his being shortly with him. Give attendance to reading; that is, of the Scriptures, which the Jews call "reading". (l). "Says R. Tanchum Bar Chanilai, for ever let a man divide his years or life into three parts; one third (let him spend) in the Mikra, (the Scriptures, and the reading of them,) another third in the Misna, and the other third in the Talmud.'' And this is to be understood, not of the reading of the Scriptures in public, for the advantage of others, a custom which obtained in the Jewish synagogues; see Act 13:15 but in private, for his own use and service, that he might be more perfect, and more thoroughly furnished to the work and office to which he was called; for the Scriptures are the fund of spiritual knowledge, as well as the test and standard of doctrine, out of which all must be fetched, and by which it must be tried; and if Timothy, who had known the Scriptures from a child, had been trained up in them, and was always conversant with them, had need to give diligent attention to the reading of them, then much more others: as also to exhortation, to doctrine; as he was privately to read the Scriptures, for his own benefit, he was publicly to expound them, or preach from them, to the advantage of others; for these two, exhortation and doctrine, are branches of the ministerial work, which reading furnishes and qualifies for. "Exhortation" intends the stirring up of believers to the exercise of grace, and the discharge of duty; and is a considerable part of the work of the ministry, and on which a minister of Christ should much insist; and it becomes the saints to suffer every word of exhortation from them, and receive it kindly, Ti2 4:2, Rom 12:8, Heb 13:22. The word signifies also "consolation", and which is another branch of the ministry. Believers are oftentimes disconsolate through the prevalence of corruptions, the power of Satan's temptations, and the hidings of God's face, and need comfort; when the ministers of the Gospel should be Barnabases, sons of consolation, and should speak comfortably to them; for which they are qualified by the God of all comfort, who comforts them in all their tribulations, that they might be capable of speaking good and comfortable words to others. "Doctrine" designs the teaching and instructing of the church in the mysteries of the Gospel; opening and explaining the truths of it; defending them against all opposers, and refuting errors and heresies contrary to them. This is the evangelic Talmud; and these three, "reading", "exhortation", and "doctrine", may answer to the above three things the Jew advises men to divide their time among, the Mikra, Misna, and Talmud: reading answers to the Mikra, and indeed is no other; and exhortation to the Misna, or oral law; and doctrine to the Talmud, and which also that word signifies: but the apostle would have Timothy spend his time in, and give his attention to that which might be truly beneficial to himself, and profitable unto others. (l) T. Bab. Avoda Zara, fol. 19. 2.”

“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 endeavored 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 - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls. In conversation - Εν αναστροφῃ· 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 - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct. In spirit - Εν πνευματι· 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, Ethiopic, 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 - Εν πιστει· This word πιστις 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 - Εν ἁγνεια· 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.”

“Let no man despise thy youth--Act so as to be respected in spite of thy youth (Co1 16:11; Tit 2:15); compare "youthful" as to Timothy (Ti2 2:22). He was but a mere youth when he joined Paul (Act 16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (Ti1 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (Ti1 3:1), which ordinarily accord best with an elderly person (Ti1 5:19). be thou an example--Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth. in word--in all that thou sayest in public and private. conversation--that is, "behavior" the Old English sense of the word. in charity . . . faith--the two cardinal principles of the Christian (Gal 5:6). The oldest manuscripts omit, "in spirit." in purity--simplicity of holy motive followed out in consistency of holy action [ALFORD] (Ti1 5:22; Co2 6:6; Jam 3:17; Jam 4:8; Pe1 1:22).”