How to be a good Christian example

It was to Timothy that Paul wrote, “Let no man despise thy youth” (1 Tim. 4:12). Do any of us ask, In what way should a young believer act, so that his youth should not be despised? The answer is very direct and practical, and given in the same verse; for we read “be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.”

Let all who read these lines take full account of this verse in all its details. It is not the correct knowledge of doctrine, important as that is, but the carrying out of it in practice, that is enjoined upon us. And it is well to note that the Apostle Peter also stressed conduct, for he exhorted the elders to be, “ensamples to the flock” (1 Peter 5:3), using the same word. Whether with the young or with the old, there is nothing sadder than a head full of sound doctrine, if divorced from the conduct which the doctrine enjoins. In such a case you have just a hypocrite.

“In word.” This is a very big test for each of us, for “out of the abundance of the heart, the mouth speaks.” What is enthroned in our hearts will assuredly govern our speech. It is not a question of how we speak about divine things for a short hour in a Bible reading, but of what kind of talk characterizes us in our homes, in our business life, among our friends, in the social circle, and at all times.

Timothy was to command and teach these things: Divine authority was behind them: they must not in the least be compromised. He was not to allow men to despise his youth. This could only be accomplished through what follows. Young man though he was, he was to be an example of the believers, not one merely following passively the example of others. "In word" is first mentioned, for it is this that others will first observe. "By thy words thou shalt be justified, and by thy words thou shalt be condemned." Words reveal that which most occupies the heart.

"In conversation" is rightly translated "in conduct," (Darby Trans.), and refers to conversing not only audibly, but in our actions. This too will claim the observation of others, who should see in it a godly example. "In love" is a precious addition to conduct, for this is the warming, attracting character that draws souls, and does require true cultivation. "In faith" is surely no less important, for the soul must learn to always look out from mere circumstances to the Living God, with unfeigned confidence in His truth and faithfulness, drawing from Him the grace to meet the many problems of the way. If this is true, how precious an example for others! "In purity" evidences a single heart that allows no admixture of principles, no adulteration of truth, but honestly keeps separate the precious from the vile. This certainly will be noticed too, not always appreciated by men, but valuable in the eyes of God, and a necessary example for others.

(Vv. 11, 12). These things Timothy was to enjoin and teach. Being a young man he was to be specially on his guard against any assumption or youthful pride which would mar his testimony by leading him to be despised because of his youth. If his exhortations and instructions to others were to be effectual, he would have, in his life, to “be a model of the believers in word, in conduct, in love, in faith, in purity.” Alas! how often we mar our testimony through failing to exhibit these beautiful qualities of Christ. If the truths we teach do not affect our own lives, can we expect our teaching to affect others?

Here we have plain personal precepts for Timothy. Absence of assumption gives more, not less, weight to a solemn charge or a faithful teaching; and there was the more need for admonition as he was young, though any who despised him on that account was inexcusable. But it was a serious reason for Timothy himself to cultivate such speech and manner of life, such love and faith and purity as ought to disarm even the naturally froward with whom he might have to do among the believers.

“In purity.” This should unmistakably mark the Christian young man, especially in these days of loose morals on every hand. The Apostle Paul exhorted Timothy to treat the younger women “as sisters, with all purity” (1 Tim. 5:2). When the young indulge in thoughtless flirtations, which are manifestly of the flesh, great dangers are incurred, and all too many have learned too late and to their grief, how bitter is the fruit of it all. It is true for saint as well as for sinner that, “Whatsoever a man soweth, that shall he also reap” (Gal. 6:7).

Notice too that the light is supposed to shine in things practical, not merely in things theological. It is not that men recognize it in our clear or original teachings expressed in words, but rather in our acts and works. They should certainly hear our good words, but they must see our good works, if we are to be light to them. The word for "good" here does not mean exactly benevolent but rather upright or honest. Such actions find their source in the Father in heaven: they shed His light and glorify Him.

This is in reference to the first beatitudes. Salt preserves from corruption. Thus is the heir of the kingdom to be in the midst of all that which is corruption. But what when the salt becomes insipid? It becomes absolutely worthless and is trodden under foot. It was so with Jerusalem , it has become worthless; it has been trodden down by the Gentiles and Christendom will be that, nay is, in the age of Laodicea . Ye are the Light of the world. This is in reference to the last three beatitudes. This is followed by the exhortation: "Let your light thus shine before men so that they may see your upright works, and glorify your Father who is in the heavens." But what light is it which is to shine? Surely this can mean only the reflection of Him who is the Light. "He does not say let your good works shine, but let your light shine; that is, let Christ shine in your life; not that ye may see your good works, but that men see them; not to your glory, but to the glory of your Father."

But when addressing disciples, taking them on the ground of their profession, He tells them of His Father as their Father. None but He of course could understand the full blessedness implied in such a relationship. Still, where it existed it was a very real thing. His Father was the Father of all those who were His disciples in truth. Such, as born of God, were partakers of the divine nature; hence the character and ways of their Father should be displayed by them. No one on earth has seen God the Father; yet something of Him should be learned by men from the walk, the daily life, of the Lord's disciples; and their Father would be glorified, as men saw that which was right, and owned that it was right, practised by His disciples. Of this the Lord speaks in the sermon on the mount: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in the heavens" (v. 16). Something of what He is would thus be set forth.

A new motive is here presented. Ezekiel had declared that the name of God was profaned among the Gentiles by the people of Israel, captives in a foreign land, and there manifesting by their evil ways what they were. Now, ere God can sanctify His name through their restoration (Ezek. 36:20, 23), the Lord taught His disciples of the opportunity and of the service entrusted to them in causing, by their good works, men around them to glorify their Father who is in the heavens. As His people, Israel ought to have shown the Gentiles what it was that was well-pleasing to God. As His children, the disciples should be illustrations of the moral character of their Father.

"Thus let your light shine before men, so that they may see your good (or, comely, καλὰ) works, and glorify your Father that is in the heavens." This is practical Christianity in its outgoing, as the salt is the preservative power of purity which we always need to have in ourselves. It is to confess and live Christ, not only in secret which is essential and so pressed elsewhere before Him who sees there, but also truly and unflinchingly before men. Benevolent works are no test, and are not what Christ looked for and here expresses. He spoke of works excellent in the sense of what suits the Father and the Son, and of which the Holy Spirit is the sole power in us. It is not His mind to let our good works shine before men, but our light, or confession of Himself in word and deed.

Nor can anything other or short of this secure the end He proposes. For I might dole out all my goods in what men call charity, or deliver up my body to be burned without confessing Christ, and therefore without in any way glorifying the Father. There is neither light nor love without the faith and the confession of Christ; and self might thereby be honoured, but not the Father. Whereas let the light of Christ shine in your confession; and when men see right works in accordance with the will of God, they glorify not you but the Father who is the spring and aim of what you do.

319 You see here His heart going out to do it. Then you must have your lights burning. "Let your light (not your works) so shine before men," that they may know where your works come from, and "glorify your Father which is in heaven," that they may attribute them to God. I do whatever God tells me to do, and it is a testimony to Christ; people say, that is what comes from a man being a Christian! It is that there may be no uncertainty as to what we are, a well-trimmed lamp, the testimony of the life of Christ, that it may be manifested what I am, and what I am about - a pilgrim and a stranger, in a thousand different circumstances, the ordinary duties of life to perform, but one service, to be the epistle of Christ. I may be a carpenter, or a shoemaker, I must be a Christian. In various relationships, servants, masters, in eating or drinking, in our houses, wherever it is, I must be a Christian.