LET NO ONE LOOK DOWN ON YOUR YOUTHFULNESS: medeis sou tes neotetos kataphroneito, (PAM): (Matthew 18:10; 1 Corinthians 16:10,11; 2 Timothy 2:7,15, 22) (1 Corinthians 11:1; 1 Thessalonians 1:6; 2:10; 2 Thessalonians 3:7-9; Titus 2:7; 1 Peter 5:3) (2 Corinthians 6:4-17; Philippians 4:8; 2 Timothy 2:22; James 3:13,17; 2 Peter 1:5-8)

No one (3367) (medeis)

Let no one... is a command to "Let no one despise, scorn, treat contemptuously, "make fun of" or think lightly of the fact that you are so youthful."

Look down on (2706 ) (kataphroneo from kata = down + phroneo = to think <> phren = mind) literally means to think down upon and so to despise, scorn, hold in contempt, not care for because it is thought to be without value. It means to "think little of". It speaks of that contempt felt in the mind which is displayed in injurious action. The idea is to look down on someone or something with contempt or aversion, with the implication that one considers the object of little value or as unworthy of one’s notice or consideration.

Note the use of the present imperative with the negative (present imperative in a prohibition, forbidding the continuance of an action already going on, ie, Timothy was in fact being looked down upon!) means that Paul is commanding Timothy to stop letting others look down upon his youthfulness.  "Stop allowing anyone to despise you!" One might say today "Stop allowing anyone to push you around."

Expositor's adds that Paul 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...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.  (Nicoll, W Robertson, Editor: Expositors Greek Testament: 5 Volumes. Out of print. Search Google)

Youthfulness (3503) (neotes from néos = young) refers to youth, age or time of youth, state of youthfulness. Neotes was a term applied to men until they were 40. Paul is saying to Timothy in essence the rebuttal to detractors who challenged his youth was to be the character of his life! This is a good principle no matter our age!  The five godly traits that Paul lists are not only for the young, but should be desired and practiced by all believers, for if you are a believer, there will always be someone watching your example! As a parallel thought, these qualities can and should be developed early in one's Christian’s life.

Wuest quotes Expositors noting ...

that, “many, probably, of the Ephesian presbyters were older than Timothy,” also, that “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, and very young for a Prime Minister.”  (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Vincent makes a remark that is interesting but difficult to substantiate writing that...

Timothy was probably from 38 to 40 years old at this time.

Jameison writes that Timothy...

was but a mere youth when he joined Paul (See Acts 16:1-3 notes). 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” (1Ti 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (1Ti 3:1), which ordinarily accord best with an elderly person (1Ti 5:19).

BUT RATHER IN SPEECH, CONDUCT, LOVE, FAITH AND PURITY, SHOW YOURSELF AN EXAMPLE OF THOSE WHO BELIEVE: medeis sou tes neotetos kataphroneito, (PAM) alla tupos ginou (PMM) ton piston en logo, en anastrophe, en agape, en pistei, en agneia:

But you should be a good model (or, example) for the believers to follow (or, imitate), by the words you speak, your behavior (or, way of life), your love for others, your trust in Christ, and your blameless life. (Translation from United Bible Societies' New Testament Handbook Series or Logos)

But rather (235) (alla)

In speech - In conversation as well as in public speech, recalling that a man’s speech reflects what is in his heart. Has your speech been a good example today?  Nothing more surely reveals a sinful soul and more swiftly destroys one's credibility than lies and Paul addresses this in his letter to the Ephesians...

Therefore, laying aside falsehood, SPEAK TRUTH, EACH ONE of you, WITH HIS NEIGHBOR, for we are members of one another...29 Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear. (See note Ephesians 4:25 and Ephesians 4:29)

Speech (3056) (logos from lego = to speak intelligently source of English "logic, logical") means something said and describes a communication whereby the mind finds expression in words. Although Lógos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of lógos is somewhat more complex. In the Greek mind and as used by the secular and philosophical Greek writers, lógos did not mean merely the name of an object but was an expression of the thought behind that object's name.

Conduct (391) (anastrophe from aná = again, back + strépho = turn - idea is turning back in forth in a place equates with living there) means ones way of life or conduct, with apparent focus on overt daily behavior. Thayer adds that the root verb (anastrepho) means “to conduct or behave one’s self, to walk,” the latter meaning not referring here to the physical act of walking but to the act of determining our course of conduct and the carrying out of that determined course of action. Anastrophe in biblical use refers to the moral and spiritual aspect of one’s manner of life.

Vincent comments that...

The process of development in the meaning of the word is interesting. 1. A turning upside down. 2. A turning about or wheeling. 3. Turning about in a place, going back and forth there about one’s business; and so, 4, one’s mode of life or conduct. (Word studies in the New Testament)

Writing to the saints at Ephesus Paul instructs them...

that, in reference to your former manner of life ( = anastrophe), you lay aside the old self, which is being corrupted in accordance with the lusts of deceit (see notes Ephesians 4:22) (Comment: Paul's point is that as Christians, we have not simply changed our minds. We have totally changed our citizenship. We belong to God’s “new creation” in Christ, and therefore, the ideas and desires of the old creation no longer should control our lives. The simplest illustration of this great truth is given in John 11, the resurrection of Lazarus. Our Lord’s friend, Lazarus, had been in the grave four days when Jesus and His disciples arrived at Bethany, and even Martha admitted that, by now, the decaying body would smell [Jn 11:39]. But Jesus spoke the word and Lazarus came forth alive, an illustration of Jn 5:24. Notice our Lord’s next words, “Loose him, and let him go” [Jn 11:44]. Take off the grave clothes! Lazarus no longer belonged to the old dominion of death, for he was now alive. Why go about wearing graveclothes? Take off the old and put on the new! This was Paul’s argument—you no longer belong to the old corruption of sin; you belong to the new creation in Christ. Take off the graveclothes! How do we do this? “Be renewed in the spirit of your mind” [see notes Ephesians 4:23]. Conversion is a crisis that leads to a process. Through Christ, once and for all, we have been given a new position in His new creation, but day by day, we must by faith appropriate what He has given us. The Word of God renews the mind as we surrender our all to Him [see notes Romans 12:1; 12:2]. “Sanctify them through Thy truth: Thy Word is truth” [Jn 17:17]. As the mind understands the truth of God’s Word, it is gradually transformed by the Spirit, and this renewal leads to a changed life. Physically, you are what you eat, but spiritually, you are what you think. “As he thinketh in his heart, so is he” [Pr 23:7]. This is why it is important for us as Christians to spend time daily meditating on the Word, praying, and fellowshipping with Christ.)

John MacArthur adds that...

An excellent minister is required to be a model of righteous living who manifests his biblical convictions in every area of his life. A biblical message paired with an ungodly lifestyle is nothing but blatant hypocrisy. Worse, people will tend to follow how the man lives, not what he teaches. On the other hand, a godly life brings power and authority to a man’s message. (MacArthur, John: 1Timothy Moody Press)

Love (26) (agape) (Click word study of agape) is unconditional, sacrificial love and a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9)  and which God gives by means of His Spirit's production in the heart of a yielded saint, the constituent elements of this fruit being described by Paul in 1Corinthians 13:4-8. Agape is a love which impels the one loving to sacrifice himself for the benefit of the person loved. God’s love must be seen in full bloom in the life of Timothy.

In light of the clear association of agape with the True and Living God, it is not surprising that Greek literature throws little light on this distinctive NT meaning of agape.

Jesus taught that "Greater love has no one than this, that one lay down his life for his friends." (John 15:13) which sums up the essence of the type of self-sacrificial love called for in godly leaders. The godly leader gives his time and energy to the people he is called to serve, devoting his whole life to seeing them strengthened and built up in the Lord.

Timothy was to be an example in regard to his love of God (John 14:15 equates love with obedience) and his love for his fellow man, to reiterate,  this love being a manifestation of the fruit of a Spirit controlled believer. Beloved, how does your "garden grow"?

Biblical agape love is the love of choice, the love of serving with humility, the highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on  pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure mark of salvation.  Agape is volitional.  Phileo is emotional

Donald W. Burdick gives the following excellent summary of agape love: writing that...

Faith (4102) (pistis) is synonymous with trust or belief and is the conviction of the truth of anything, and in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. In the present context faith does not refer so much one's belief, as to one's faithfulness or unswerving commitment. A godly leader is consistently faithful and avoids swerving off the track or deviating from the course prescribed by sound doctrine.

Purity (47) (hagneia from hagnós = pure from defilement, not contaminated) describes the quality of moral purity, of a pure mind and especially conveys the idea of chastity. In secular Greek hagneia was used in association with idolatrous worship (eg, hagneia is found in an inscription cut in the rock near a pagan temple). The secular use was clearly elevated by Paul to a call for Timothy to be morally pure, something that was not characteristic of most pagan worship. Nothing so ravages a one's ministry as sexual impurity! If you are a preacher, teacher, elder or leader in any spiritual capacity, pay special attention to your hagneia. As a leader you are especially vulnerable in this area, since it is a priority area of qualification (or disqualification), and is a frequent point of attack by our adversary the Devil.

The UBS Handbook says that hagneia is

a  general term for an upright and morally blameless life, and specifically as referring to being free from any immoral acts, especially acts related to sex. UBS  (The United Bible Societies' New Testament Handbook Series or Logos)

Jamieson defines hagneia as

simplicity of holy motive followed out in consistency of holy action." (Jamieson, R., Fausset, A. R., Brown, D. A Commentary, Critical and Explanatory, on the Old and New Testaments)

Robertson describes hagneia as "sinlessness of life" which should be not just in acts but also in motives!

Vincent writes that the root word hagnos was...

always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts (hagnos in 1John 3:3 of Christ, 2Cor 11:2 of a pure virgin, James 3:17 describing wisdom from above, Philippians 1:17 [note] describing pure or unmixed motives when preaching the gospel).

The only other NT use of hagneia is in this same letter Paul writing that...

the older women as mothers, and the younger women as sisters, in all purity. (1 Timothy 5:2) (Comment: Here Paul refers to one's moral attitude toward younger sisters in Christ and denotes the chastity which shuts out any impurity of spirit or manner that might defile.)

There are 3 uses of hagneia in the Septuagint (LXX) (Nu 6:2, 21; 2 Chr 30:19) Used of a Nazirite (Nu. 6:2, 21).

Numbers 6:2 (God instructs Moses to) speak to the children of Israel, and thou shalt say to them, whatsoever man or woman shall specially vow a vow to separate oneself with purity (Lxx = hagneia) to the Lord (Comment: Nu 6:21 also refers to a Nazarite vow - The Nazarite was a man or woman who was either chosen or consecrated for life or for a set period of time to complete a vow to God. The Nazirite devoted himself to self-imposed discipline in order to perform some special service. This is interesting parallel with Timothy who was to be an example to others of a chaste life. Are not all believers to some degree "modern day Nazarites" for as Paul writes to Titus -- Jesus "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds." Titus 2:14 [see note])

Show yourself an example - More literally keep on becoming a pattern for this is the  correct way of making men to not despise or disregard one's youth.

Show yourself (1096) (ginomai) is the ordinary verb of being and in this context means to come into a certain state or possess certain characteristics, to be, prove to be, turn out to be. Note the use of the present imperative calls for this to be an ongoing process or his lifestyle. The idea is "keep on becoming yourself an example."  The word for example by itself refers to a stamp or a scar, and can also refer to a shape or a statue. From this the word has acquired the meaning of resemblance or model, hence example. Another way of expressing this is “but you should be a good model for the believers to follow."

Example (5179) (tupos from túpto = strike, smite with repeated strokes) literally refers to a visible mark or impression made by a stroke or blow from an instrument or object. What is left after the stroke or blow is called a print, a figure or an impression. For example, the most famous reference to a literal mark (tupos) is when Thomas doubted  Jesus' resurrection from the dead declaring "Unless I shall see in His hands the imprint (tupos) of the nails" (John 20:25). (See also ISBE Article)

'YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH  AND THE STAR OF THE GOD ROMPHA (also called Remphan), THE IMAGES (tupos) WHICH YOU MADE TO WORSHIP THEM. I ALSO WILL REMOVE YOU BEYOND BABYLON.' 44 "Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern (cf similar use of tupos  in Hebrews 8:5 - note) which he had seen. (Acts 7:43-44)

John MacArthur minces no words noting that...

Setting an example of godly living that others can follow is the sine qua non of excellence in ministry. When a manifest pattern of godliness is missing, the power is drained out of preaching, leaving it a hollow, empty shell. A minister’s life is his most powerful message, and must reinforce what he says or he may as well not say it. Authoritative preaching is undermined if there is not a virtuous life backing it up. (MacArthur, John: 1Timothy Moody Press)

To those who believe -

Puritan Thomas Brooks said

Example is the most powerful rhetoric... (In The Privy Key of Heaven Brooks writes) A Christian's whole life should be nothing but a visible representation of Christ. It is not only our liberty—but our duty and glory, to follow Christ inviolably in all His moral virtues. Other patterns are imperfect and defective—but Christ is a perfect pattern! Of all His children, they are the happiest, who come nearest to this perfect pattern.

John MacArthur sums up this verse with a point of application noting that...

Anyone who is not able to set a pattern of godly virtue in those areas does not belong in church leadership. Since a leader’s life sets the standard for others to follow, an unqualified leader inevitably lowers the standard of godliness in the church. (MacArthur, John: 1Timothy Moody Press)

Jon Courson has a convicting note which begins with a series of questions...

What if the spiritual walk of everyone in your fellowship was exactly like yours? What if everyone gave financially to the degree you give every week? What if everyone prayed for missions to the same degree you do? What if everyone in the Christian community witnessed as much as you do? Where would we be?

It’s easy to exhort others. Being an example ourselves, however, is much more difficult.…

“Son,” said the concerned father, “you’re not studying the way you could. When Abraham Lincoln was your age, he didn’t have computers or electric lights. He walked fifteen miles through the snow to check out books at the library—and then walked fifteen miles home so that he could read them by the light of the fireplace. When he was your age, that’s what he did.”

“Well,” replied the son, “when Abraham Lincoln was your age, he was President of the United States!”

It’s easy to want to exhort someone else! But Mom and Dad, if you want to see your kids be more spiritual, you be more spiritual. Pastors, if you want your congregations to be more radical, you be more radical. The key lies in being an example. (Courson, J. Jon Courson's Application Commentary. Nashville, TN: Thomas Nelson)

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Leadership Lessons - You are a leader. Yes, you! You may not be the president or manager of an organization, but you will be called on to lead others.

Do you teach Sunday school? You're a leader. Are you a parent? You're a leader. Have a job? You're a leader. Have friends? You're a leader.

No matter who you are, others are looking at you and being influenced by your example. As you think about this awesome responsibility, what should you do? Someone has said that a good leader is one who "knows the way, goes the way, and shows the way."

Joshua was like that. He knew the way because God had told him. He went that way by being obedient to the Lord, and he showed the way by providing servant-leadership.

Look specifically at what God told Joshua

* Be strong and courageous (Joshua 1:6).
* Obey all of God's laws for living (Joshua 1:7).
* Think often about what God has said (Joshua 1:8).
* Remember that God is with you (Joshua 1:9)

We need to keep these lessons of leadership in mind, because people are following our example. If we learn them well, we will know, go, and show the way that pleases God--and we will be good leaders. —Dave Branon (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Christians, remember you bear His dear name,
Your lives are for others to view;
Living examples--men praise you or blame
And measure the Savior by you. --Anon.

Leaders who serve will serve as good leaders

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A Living Letter - Our Daily Bread - Believers exert a positive influence on others by setting a good exam­ple with the consistency of their lives. Will Houghton, president of Moody Bible Institute during the 1940's, was such a person.

Before Houghton became president of Moody, he pastored a church in New York City. An agnostic living there was contemplating suicide, but he decided that if he could find a minister who lived what he professed, he would listen to him. Since Will Houghton was a prominent figure in the city and a pastor, the man chose Houghton for his case study. He hired a private detective to watch him. When the investigator's report came back, it revealed that Houghton's life was above reproach. The agnostic went to Houghton's church, accepted Christ, and later sent his daughter to Moody Bible Institute.

Nehemiah was another believer who dramatically affected the lives of those around him. Even rich nobles and high officials listened respectfully as he rebuked them. Why? Because of the quality of his life. Whatever he asked of others, he was willing to do himself. And because Nehemiah joined in the hard work and refrained from using his position to accumulate wealth, the leaders couldn't help but listen to what he said.

An exemplary life awakens spiritual and moral sensitivity in those who observe us, and it gives power to our words of witness. —H.V.L.

We can preach a better sermon with our lives than with our lips

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THE TRUE CHRISTIAN By John Angell James, 1846 - INFLUENCE OF OLDER CHRISTIANS - "Be an example to all believers

My dear friends, A subject of considerable interest and importance has often occurred to me, when meditating on the state of the Christian Church, and that is, the influence which the conduct of its senior members has over those who have lately commenced the divine life. It is obvious from all the principles of our nature, that this influence must be considerable—either for good or for evil—and that if it does not encourage and strengthen them in the way, it must enfeeble and dishearten them. It is so fearful a thing to cast stumbling-blocks in the path of a Christian brother, and to disturb his peace, much more to endanger his soul—that it behooves us all to take heed to our steps—both for his sake and our own!

You must be aware that those who are but lately converted to God, and have just assumed the Christian profession, look with attention and deference to others of long-standing in the church, and are apt to make them, their patterns and standards. In the army—the veteran soldiers have great influence in training the young recruits, in forming their character, and fitting them for service. In a company—the habits of the seasoned workmen have a considerable share in guiding those of the apprentices. And in a family—the younger children imitate the older ones. Thus it is in the church of God—the younger look up to those who are more advanced in age, or in experience.

It is very true that they have a perfect pattern in the word of God, which they ought to consult, and to which they ought to seek for grace to conform themselves, without considering what other and older believers do. Instead, however, of studying the nature, and claims, and extent of vital Christianity in its own inspired records, and thus imitating the divine original—they are but too apt to look at it, as it is to be seen in their fellow-professors, and thus by copying from a copy, and that but an imperfect one too, they go on multiplying the sadly defective exhibitions of practical religion, with which the church always abounds. It is not, however, until they have experienced considerable disappointment by their acquaintance with these imperfect patterns, that they are brought to leave them.

"It has not, I believe, infrequently occurred that young converts in the ardor of their first love, and while much unacquainted as yet, with what is called 'the religious world', have looked upon the church as a sacred enclosure, within which dwelt only a kind of heavenly inhabitants, as a sort of vestibule to the temple above, where as these blessed spirits were putting off their earthly affections, and preparing to enter into the presence of their divine Redeemer, they could think or speak of little else than the glory that awaited them; and by whom every addition to their number would be hailed with delight, and welcomed as an accession to the fervor of their piety. In such society, these novices expected soon to attain to the full maturity of the Christian character, and ripen into the greatest perfection attainable on earth. They anticipated the sweetest and holiest communion, an almost unearthly spirituality, and an uninterrupted strain of godly conversation in the communion of saints.

But alas! what a woeful disappointment did the reality produce; in the sacred enclosure they found worldly-minded professors, almost as intent upon things seen and temporal, as any they had left outside the gates! In the 'vestibule of heaven', they beheld men and women covered with the 'dust of the world', disordered with the anxieties, and given up to the enjoyment of earth. They saw little but the world in conduct, and heard little else in conversation. A cold chill fell upon their hearts, which seemed at once, like a frosty atmosphere acting upon a young plant—to check the ardor of their religious affections! Even they, who were lately so fervent—soon sunk and settled down into the lukewarmness of those among whom they had come to dwell!"

It is true they expected too much; they had formed a pattern for the church militant, too nearly approaching that of the church triumphant; but still, even people with a more correct knowledge of professing Christians, and with more sober expectations of what was to be derived from them, have upon coming among them, experienced much less of the benefits of fellowship than they expected. This should not be. Happily it is not always thus. In our churches are to be found some, who by their knowledge, piety, and experience—are nursing fathers and mothers of the young Christian, and who, by the blessing of God, breathe into him their own spirit."

Because of the influence of older, worldly-minded professors, that the church of God is kept down in its spiritual attainments, and does not make that advance to the higher degrees of knowledge, faith, and holiness, which might be expected, and which is so much to be desired. It is not necessary to prove that the church is not distinguished in our day by the eminence of its spirituality and heavenly-mindedness. It has much zeal, activity, and liberality, and in these things we cordially rejoice—but they are most fearfully mixed up with a prevailing worldliness in many of its aspects and operations! And it may be feared that the dazzling splendor of missionary movements, and the bustling scenes of zealous labor, have too much drawn away Christians from deep communion with their own hearts, and with the spirit of God.

What a flexible and accommodating morality has infected our business transactions! What an acrimonious and uncharitable spirit has soured the disposition of the various denominations toward each other! What a languid faith, and feeble fluttering hope, characterize the hearts of the bulk of professors! As if the missionary ardor might be accepted as a compromise for all deficiencies in the more laborious, painful, and self-denying exertions of the Christian life. External action and doing, has with many, become a substitute for heart-watchfulness, the subduing of sin, and holy communion with the Holy Spirit. And to whom are these deficiencies to be attributed but to the older professors of religion? Were they generally as eminent as they should be; were they patterns of that elevated, consistent, experimental religion, which might justly be looked for from the growth of twenty, thirty, or forty years; were they free from the inconsistencies, which mar the beauty, and diminish the power of the Christian profession; were they shining as lights in the world, reflecting the beauties of holiness, breathing the spirit of devotion, and abounding in the fruits of righteousness unto the glory of God; then the younger brethren and sisters, as they were born into the family of God, would be likely to partake of their spirit, to follow their conduct, and imitate their character—and a succession of eminent and devoted professors would be maintained.

I do not mean to say, or to insinuate, that the senior members of the church under my care are more deficient than those of other churches. Certainly not! There are not a few of you who are "my joy and hope," and will be, I trust, "my crown of rejoicing in the presence of our Lord, at his coming." (See notes 1Thessalonians 2:19; 2:20) I write for others who are not the subjects of my pastoral oversight, as well as for you, and am laying down general principles, for universal application.

May I then, my dear friends, solicit your serious and prayerful attention to the subject of this address. I refer to those, who have, in age and standing, already attained to the character of fathers and mothers in Israel, or who are advancing to it. Do not dismiss the matter as of no importance, nor let your modesty or your indifference lead you to imagine that your influence is less than I have stated, and that therefore the subject is not worth your consideration. Do not refuse to examine—and weigh it well. You are either doing good or harm, to younger Christians. They will consider your conduct, whether you wish it or not. Their eyes are open to what you do, and their ears to what you say—when you little think of it! You cannot retire from observation, nor dwell in seclusion so deep as to elude all scrutiny. You must be influential—either for doing good or harm.

You ought not to wish, or attempt to be negative. You are a candle lighted to be put, not under a bushel, but in a candlestick, to give light to all who are in the house. Younger professors are continually coming around you, both in the transactions of business, and in the communion of friendship—and are imbibing an influence from you—whether you intentionally exert it or not. Their character is forming imperceptibly by you, unconsciously to themselves, under the power of your example. There is no need of your saying, "Act as I do!" Nor of their replying, "I will." The influence goes on without such formalities. Their tone of piety rises or falls to the key-note you strike—their zeal cools or grows warm by yours—moral principles fasten or loosen their roots in their hearts, as yours appear to be fixed or fluctuating.
I am aware that this influence has limitations, and that many new converts to God, set out on the life and walk of faith, with such a decision of character, such a strong faith, and such an ardent love—as to resist the unholy example—and condemn the worldly-mindedness of many of those who have been long in the way of godliness. They retain their spirituality and devotional feeling amid much that is calculated to repress them—but to do so, they find it necessary to retire from the friendship of many older professors of religion.

If you are not aware of the importance of this subject—the pastors of the churches are. They know, and some of them bitterly lament, the influence of their elder members. They see amid all their zeal and solicitude to raise the tone of piety in their churches, a counteracting power exerted by many who ought to be foremost in lending their help to forward so desirable an object. I know many evangelical ministers, to whom this is a sore grievance. The pastors will labor to a considerable extent in vain, in endeavoring publicly to promote the spirituality of their flocks—if the more influential members of the church do not sustain their efforts in private.

Be very careful, then, not to throw stumbling-blocks in a brother's way, even in little things. There are two ways in which you may do this–

1. By doing what is positively wrong, or of doubtful propriety.

I do not now allude to immoralities and vice. Such things, I am happy to say, rarely, very rarely, occur among us. But I refer to the lesser violations of Christian propriety; such for instance, as the indulgence of bad dispositions; offences against love, gratitude, and humility; the practice of those dishonorable artifices which are so common in the modern system of trade; conformity to the world in spirit, entertainments, dress, and amusements; and covetousness, hard-heartedness, and indifference to the cause of Christ in the world. Fathers and mothers in Israel, I beseech you, for the sake of the "young men," and the "little children," that you abstain from such things! Do not give the 'sanction of your example', the 'aid of your