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1Ti_4:12. From this verse on to the end of the chapter, Paul instructs Timothy how he is to behave towards the community that his παραγγέλλειν καὶ διδάσκειν (1Ti_4:11) may not be in vain.
μηδείς σου τῆς νεότητος καταφρονείτω ] σου is dependent on τῆς νεότητος , which is the object of καταφρον . Wahl, on the contrary (followed by Leo and Matthies), construes σου directly with καταφρ ., and takes τῆς νεότ . as a genitive defining the substantive more precisely (= μηδεὶς διὰ τὴν νεότητα καταφρονήσῃ σου , Chrysostom), so that καταφρ . here (like κατηγορεῖν ) would be connected with a double genitive (comp. Buttmann, p. 143). This construction, however, is more forced than the former, and καταφρ . occurs nowhere else with it.
According to the form of the sentence, the command is directed to the community, but in sense to Timothy. Timothy is not to permit the authority entrusted to him as representative of the apostle, to be limited on account of his youth: “permit no one to despise thy youth.” The ἀλλά , however, attached to this injunction shows that he is to effect this especially by his Christian conduct; most expositors find here only this last thought.
That he may retain respect, he is to make himself an example to all: ἀλλὰ τύπος γίνου τῶν πιστῶν . A comma is not unsuitably placed after πιστῶν , giving the clause greater independence, and making the qualifications that follow: ἐν λόγῳ κ . τ . λ ., more emphatic. On the exhortation τύπος γίνου , comp. besides Tit_2:7; Php_3:17; 2Th_3:9; 1Pe_5:3. Γίνου does not mean “become,” as if Timothy had not been so hitherto, but “be.” The next five words: ἐν λόγῳ κ . τ . λ ., tell wherein Timothy is to be an example to believers. We cannot but observe that there is a certain order in the succession of the words. First we have ἐν λόγῳ and ἐν ἀναστροφῇ . Λόγος includes every kind of speaking (not merely doctrine), i.e. teaching, exhorting, warning, comforting, etc., both in public assemblies and in private intercourse. Ἀναστροφή is the life as embodied in deeds. Word and life are the two forms of revealing the inner hidden disposition. To this inner life we are directed by the next words: ἐν ἀγάπῃ , ἐν πίστει , which denote the powers that give motion to the Christian life. The last word: ἐν ἁγνείᾳ , gives, finally, the nature of the life that is rooted in faith and love. The word does not denote here specially chastity in the relation of sex, but generally “purity of moral behaviour” (Hofmann); comp. ἁγνός , 1Ti_5:22; 2Co_7:11; Jam_3:17; ἁγνότης , 2Co_6:6; ἁγνίζειν , Jam_4:8; 1Pe_1:22; 1Jn_3:3.