DAVID SMITH

“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” (1 Tim. 4:12).

Youth can lead! The Scriptures say so. But only after it has learnt to follow. These are ideas which are, all at once, tantalising and encouraging for young people seeking to live the life of Christ and who aspire to play an active part in ecclesial life. Indeed, such aspirations are to be praised and not frowned upon—did not the Apostle Paul advise the younger man Timothy that, “If a man desire the office of a bishop, he desireth a good work” (1 Tim. 3:1)? Yet, in the same breath, he warned that such responsibility should not be borne by “a novice [recently converted], lest being lifted up with pride he fall . . .” (v. 6). Our younger years in the faith offer vital opportunities to learn how to follow, and to establish a firm basis for growth and development—not just for future leaders in the community but for everyone.

It is an important principle of Scripture that those who choose to follow the Lord Jesus must continue to develop or grow his character within themselves throughout their lives. It is a dynamic and exciting process. Paul informed the Ephesians that the Lord God had provided all that was necessary for them to “grow up into him [Christ] in all things”, so that they need not be children in matters of doctrine and faith (Eph. 4:11-15). The Hebrew believers were scolded because, like infants, they still needed milk; they had failed to grow beyond the first principles of their faith, and they were urged to “go on to maturity” (Heb. 5:11 - 6:1, RSV). There should be no stagnation.

The same ideas of learning to follow and of growth are contained in those passages dealing with the Word of God as a seed. It is a powerful image. Given the minimum requirements a seed will germinate and grow, it is inevitable. In good soil it will certainly produce fruit and achieve its full potential. Implicit in the parable of the sower, and openly demanded of Israel, is the need to engage in some vigorous weeding, hoeing and sowing of the soil of our own lives (Mk. 4:1-20; Hos. 10:11-13). We need to make the effort to “break up” the “fallow ground” of our characters and daily routine and, as James says, “receive with meekness the implanted [has the idea of germinating] word” (Jas. 1:21, NKJV), so that it can take root and grow. And grow it will if we do our part. But, as the phrase implies, it very much depends on our attitude towards and respect for the Word of God. That is ours to develop.

In practical terms what does this mean for the young disciple? It is essential, early in life, to nurture a number of good habits, and no age is too soon to begin. Parents and future parents should consider the words of a wise man: “Train [initiate or discipline] a child [infant to adolescent] in the way he should go, and when he is old he will not turn from it” (Prov. 22:6, NIV); and: “Remember [imprint in the mind] now thy Creator in the days of thy youth [teenage upwards] . . .” (Eccl. 12:1). Here is a strong plea to use the fertile time of youth to get understanding of godliness, which is “more precious than rubies . . . silver, and . . . gold” (Prov. 3:14,15). The Word of God offers plenty of examples of people whose younger years helped to formulate their lives of faith. Time would fail me to tell of Rebekah, Moses, Joseph, Samuel, David, and Daniel, for example. Yet, today, how often are prayer and meditation or discussion about daily readings neglected in favour of something more ‘valuable’ or ‘enjoyable’? Such habits are communicated to and developed in young people to their peril. It may mean a bit of careful domestic planning, and personal sacrifice; it will certainly mean discipline and determination to adhere to a pattern of daily Bible readings, prayer and meditation; but these things “are life to those who find them and health [medicine] to a man’s whole body” (4:22, NIV). They are simply too important to forget or ignore—and anyway, when the habit has been established, it becomes a positive delight and necessity. I knew an older brother who could not start the day, or leave the house, without having prayed and done part of the daily readings. He was a fine example for a young disciple to follow.

The message of this role model for young Christadelphians today is transparently clear: if you wish to bear the stamp of Jesus Christ, then get to know the Word of God. Apply yourself in prayer and personal study to understand it. Do not be too proud to ask others for guidance; you will probably be helping them to learn too. Start young. Commit the lessons to the memory of the heart. Make sure you share it with others for your own benefit, and theirs. Do not, for the want of your example, let conversations and friendships with other young people (in and out of the Truth) degenerate to a level where the Scriptural and spiritual content is hardly visible. I am frequently amazed by the volume of detailed knowledge that many young (and older) men and women possess on cars, music, sport, holidays abroad, science, or career pathways. Yet they will often belittle their own capacity to comprehend, retain and talk about the grounds of their faith. If younger members of our community were to adopt (and were helped to adopt) the Scriptural role models mentioned here, and to reject the modern icons, I believe we would all be richly blessed with a huge resource of spiritual support for these last days.

In Scriptural terms, knowing means doing: “. . . the man who looks closely into the perfect law . . . and who lives in its company, does not forget what he hears, but acts upon it . . .” (Jas. 1:25, NEB). So, for Timothy, the application of knowledge was to be an exercise in self-control and the making of right choices during daily life in the ecclesia and in the world. It would require a substantial effort by the young man, and this is acknowledged by the apostle in his use of the phrase “exercise thyself . . . unto godliness” (1 Tim. 4:7). This word “exercise” does not convey the idea of a casual stroll, but rather the strenuous exertions of a perspiring gymnast! Godliness is the attitude, or demeanour, of wishing to place God’s way first in any decision or action we may take; and it does not come easily to most of us, we must work at it. What we say or do, and how we say or do it; our choice of career; our choice of partner; our use of money and leisure time—all these are determined by our level of godliness. And our level of godliness is determined by the daily, habitual effort we expend in using our spiritual senses to choose between good and evil (Heb. 5:14). Each failure to bring a thought (or its consequent deed) into line with our knowledge of the obedience of Christ will weaken godliness; and “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8).

The standards of sound doctrine and godly behaviour are to be taught and maintained by the ecclesia, which is “the household of God”. In essence, the ecclesia is a family consisting of individuals of varying ages and stages of spiritual development. The very use of the terms for family members in the letters to Timothy emphasises that point. It is important to realise that this family and its constituent members have not formed by chance, but God has “set the members every one of them . . . as it hath pleased Him” (1 Cor. 12:18). It is God’s family to which we have been called. Therefore it is essential that the younger (as well as the older) members submit themselves to the full rigours, discipline and joys of ecclesial life. Being there, with the family that God has given you, is a basic requirement of fellowship.

This commitment does not merely consist of attendance at formal meetings, but also of being available for fellowship with both young and old. There is much Scriptural wisdom, sound advice and fascinating history of ecclesial characters that the younger can glean from the older—if they both would but realise it. Sadly, many elderly brethren and sisters feel (or are made to feel) that they have little to contribute in their relationships with the young, when usually the opposite is the case. How often, brother and sister Young, have you made it your practice to call in to see brother or sister Old to share a reading, talk and listen, and offer some practical help? And how often, brother or sister Old, have you overcome your embarrassment and bothered to invite the Youngs round for such an occasion? Is not this the touchstone of “true religion” (Jas. 1:27)?

The youthful element of an ecclesia is often a great source of encouragement, and a springboard for many activities, provided it is willing to work hard and to be led. Insistence on the bold and dramatic approach, or doing something in a new way merely for the sake of change, is hardly the spirit of meekness. Equally, a responsive family ecclesia will harbour no repressive Eliab-like spirit that may make light of youth (1 Sam. 17:28), but will, in Christ, constantly seek to meet individual needs whilst maintaining glory to God.

The ecclesia was the place where Timothy was to learn to observe respect for all members (1 Tim. 5:1-3,17-21). But it was also the place where, having learnt to follow and grow in the Lord, he too was worthy of respect; he became a model believer, and “youth” did lead.

FOOTNOTES

1. “Nourished up” - meaning of the Greek root (Strong).

2. “Meditate” - meaning of the Greek root (Strong).

3. “Give thyself wholly” - meaning of the Greek root (Strong).

“From a child . . . “

Timothy’s understanding was not merely head-knowledge, for, by the time Paul came to Lystra on his second journey, he was “well reported of by the brethren that were at Lystra and Iconium [twenty miles apart]” (Acts 16:2) who had witnessed his understanding, behaviour and energy in covering the distance between the towns. It has been suggested that, at the time of this meeting with Paul, Timothy might have been about twenty years old. Being the product of a mixed marriage—Eunice was a Jewess and his father a Greek—he was, like the Apostle Paul (Acts 22:3), familiar with both Hebrew and Gentile cultures. However, by the decision of Eunice, or his father, or both, Timothy was uncircumcised. In truth, circumcision of the foreskin is nothing to do with salvation (Rom. 2; Gal. 5). Yet Paul knew that, despite his maternal pedigree, Timothy would be unacceptable amongst Jewish audiences, to whom there was a fundamental obligation to preach. The young man could have stood on his dignity and refused the ritual, but such was his zeal to be involved in the preaching, and such was his trust of the older man’s judgement, that he humbled himself and endured the personal discomfort.

At this stage of his life Timothy emerges, not only as a young man well-versed in his belief and willing to communicate, but also as a person of great resilience and courage. Why can we make this claim when it is often asserted that he had a timid disposition? There are several reasons.

Firstly, it would seem that Paul’s first- and second-journey visits to Lystra were only a few years apart, so Timothy must have seen or heard of (and that when he was in his impressionable teens) the horrendously violent treatment meted out to the apostle (Acts 14:19-23). Paul’s mission was obviously a dangerous one; yet Timothy was not deterred. Perhaps he was more impressed by the courageous return of Paul (v. 21) and the exhortation “that we must through much tribulation enter into the kingdom of God” (v. 22).

Secondly, there was his acceptance of circumcision. Finally, there are the episodes at Thessalonica recorded in Acts 17. A riot, organised thuggery and the seething hatred and dissent of the Jews forced Paul to flee for his life—yet Timothy stayed. Furthermore, he appears to have returned to this hotbed on more than one occasion at the behest of his mentor (Acts 19:22; 1 Thess. 3:1-6). It is possible that reticence, or a loss of confidence, did beset Timothy later (See 1 Tim. 4:14; 5:21-3; 2 Tim. 1:6-8,12; 2:3), but, for now, we simply admire his courage.

Paul pens two lovely testimonials to Timothy in letters to third parties (1 Cor. 4:14-17; Phil. 2:19-23). These passages emphasise the great spiritual bond between the older and the younger man. They were ‘soul mates’. This is the literal meaning of the Greek word which is translated “likeminded” in Philippians 2:20 and, even more poignantly, “mine equal” in the Messianic Psalm 55:13 (Septuagint). Timothy was so familiar with Paul’s thinking and so completely reliable that the apostle regarded him as an extension of himself; age was of no consequence. Just as Paul cared for all the churches, so Timothy had a natural and genuine instinct of unselfish care for the brethren and sisters. Then, as now, too many “seek their own” (Phil. 2:21), and there are far too few “fathers” in the ecclesias. Oh for a few more Timothys!

The father-son relationship of Paul and Timothy stands astride this study. They both gave and they both took as they had need. There were tears and there was joy (2 Tim. 1:3-5); emotion has its place. Paul, unlike many natural fathers, made sure that he communicated well with his beloved son in the faith, so that he could say: “But you, Timothy, have known intimately both what I have taught and how I have lived. My purpose and my faith are no secrets to you. You saw my endurance and love and patience as I met all those persecutions and difficulties at Antioch, Iconium and Lystra. And you know how the Lord brought me safely through them all” (2 Tim. 3:10,11, J. B. Phillips).

How carefully Paul prepared him (what of elders today?)! And how willingly Timothy learned and served (Phil. 2:22; 1 Cor. 4:17) (what of young disciples today?)!

It is to Timothy that Paul writes shortly before his execution, in urgent but tender words of committal, advice and encouragement, a final bequest to his beloved son, whom he longs to see just once more. Certainly, Timothy was dear to Paul; his name means ‘dear unto God’, and we have shown why that should be so. His upbringing, Scriptural faith, courage, dedication, capacity to care, vulnerability and willingness to learn and serve should also make him dear to our own hearts.

DAVID SMITH

FOOTNOTES

1. E. A. Judge, The New Bible Dictionary, IVF, 1967.

“For God is not unrighteous to forget your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience inherit the promises”.

Hebrews 6:10-12