Tit 2:7, Heb 8:5, 1Pe 5:3 | Barnes | STEP | Verse 7. In all things showing thyself a pattern of good works . Not merely teaching others, but showing them by example how they ought to live. On the word rendered pattern (τυπον, type ,) see ; ; . In doctrine . In your manner of teaching. . Showing uncorruptness . The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity --that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better. Gravity . See this word explained , where it is rendered honesty . Comp. , where it is rendered gravity . It does not elsewhere occur. See the use of the adjective, however, in . The word properly means venerableness ; then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect , he should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner. Sincerity . See this word (αφθαρσια) explained . It is rendered immortality in ; incorruption , in ; and sincerity , , and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay ; and, therefore, would be here synonymous with purity . It should be said, however, that it is wanting in many Mss., and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn. (a) "pattern"

Titus 2:7

Verse 7. In all things showing thyself a pattern of good works. Not merely teaching others, but showing them by example how they ought to live. On the word rendered pattern (τυπον, type,) see Heb 8:6; 1Cor 10:6; Php 3:17.

In doctrine. In your manner of teaching. 1Timm 4:16.

Showing uncorruptness. The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity--that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better.

Gravity. See this word explained 1Timm 2:2, where it is rendered honesty. Comp. 1Timm 3:4, where it is rendered gravity. It does not elsewhere occur. See the use of the adjective, however, in Php 4:8, 1Timm 3:8,11, Tit 2:2. The word properly means venerableness; then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect, he should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner.

Sincerity. See this word (αφθαρσια) explained Eph 6:24. It is rendered immortality in Rom 2:7, 2Ti 1:10; incorruption, in 1Cor 15:42,50,53,54; and sincerity, Eph 6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many Mss., and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn.

(a) "pattern" 1Timm 4:12

Hebrews 8:5

Verse 5. Who serve unto the example. Who perform their service by the mere example and shadow of the heavenly things; or in a tabernacle, and in a mode, that is the mere emblem of the reality which exists in heaven. The reference is to the tabernacle, which was a mere example or copy of heaven. The word here rendered example υποδειγμα means a copy, likeness, or imitation. The tabernacle was made after a pattern which was shown to Moses; it was made so as to have some faint resemblance to the reality in heaven, and in that "copy," or "example," they were appointed to officiate. Their service, therefore, had some resemblance to that in heaven.

And shadow. That is, in the tabernacle where they served there was a mere shadow of that which was real and substantial. Compared with what is in heaven, it was what the shadow is compared with the substance. A shadow--as of a man, a house, a tree--will indicate the form, the outline, the size of the object; but it has no substance or reality. So it was with the rites of the Jewish religion. They were designed merely as a shadow of the substantial realities of the true religion, or to present the dim outlines of what is true and real in heaven. Compare Col 2:17. Heb 10:1. The word shadow here σκια is used in distinction from the body or reality σωμα--(Compare Col 2:17) Heb 10:1. and also from εικων-- a perfect image or resemblance. See Heb 10:1.

Of heavenly things. Of the heavenly sanctuary; of what is real and substantial in heaven. That is, there exists in heaven a reality of which the service in the Jewish sanctuary was but the outline. The reference is, undoubtedly, to the service which the Lord Jesus performs there as the great High Priest of his people.

As Moses was admonished of God. As he was divinely instructed. The word here used--χρηματιζω--means, properly, to give oracular responses; to make communications to men in a supernatural way--by dreams, by direct revelations, etc. See Mt 2:12,22, Lk 2:26 Acts 10:22, Heb 11:7.

For, See, saith he. Ex 25:9,40, 26:30. In Ex 40, it is also repeatedly said that Moses executed all the work of the tabernacle as he had been commanded. Great care was taken that an exact copy should be exhibited to him of all which he was to make, and that the work should be exactly like the pattern. The reason doubtless was, that as the Jewish service was to be typical, none but God could judge of the form in which the tabernacle should be made. It was not to be an edifice of architectural beauty, skill, or taste, but was designed to adumbrate important realities which were known only to God. Hence it was needful that the exact model of them should be given to Moses, and that it should be scrupulously followed.

That thou make all things. Not only the tabernacle itself, but the altars, the ark, the candlestick, etc. The form and materials for each were specified, and the exact pattern shown to Moses in the Mount.

According to the pattern. Gr. τυπον--type; that is, figure, form. The word τυπος type--means, properly, anything produced by the agency of blows, (from τυπτω--to strike;) hence a mark, stamp, print, impression-- as that made by driving nails in the hands, (Jn 20:25;) then a figure or form, as of an image or statue, (Acts 7:43;) the form of a doctrine or opinion, (Rom 6:17;) then an example to be imitated or followed, (1Cor 10:6,17, Php 3:17, 1Thes 1:7, 2Thes 3:9;) and hence a pattern, or model, after which anything is to be made, Acts 7:44. This is the meaning here. The allusion is to a pattern such as an architect or sculptor uses; a drawing or figure made in wood or clay, after which the work is to be modelled. The idea is, that some such drawing or model was exhibited to Moses by God on Mount Sinai, so that he might have an exact idea of the tabernacle which was to be made. A similar drawing or model of the temple was given by David to Solomon, 1Chr 28:11,12. We are not, indeed, to suppose that there was, in the case of the pattern shown to Moses, any miniature model of wood or stone actually created and exhibited; but that the form of the tabernacle was exhibited to Moses in vision, Isa 1:1, or was so vividly impressed on his mind that he would have a distinct view of the edifice which was to be reared.

In the Mount. In Mount Sinai; for it was while Moses was there, in the presence of God, that these communications were made.

(b) "of heavenly" Col 2:17, Heb 10:1 (c) "that thou" Ex 25:40, 26:30

1 Peter 5:3

Verse 3. Neither as being lords. Marg., overruling. The word here used (κατακυριευω) is rendered exercise dominion over, in Mt 20:25; exercise lordship over, in Mk 10:42; and overcame, in Acts 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.

Over God's heritage--τωνκληρων. Vulgate, in cleris--over the clergy. The Greek word here (κληρος--kleros) is that from which the word clergy has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, however, would hardly be adopted now. The word means properly,

(a.) a lot, die, anything used in determining chances;

(b.) a part or portion, such as is assigned by lot; hence

(c.) an office to which one is designated or appointed, by lot or otherwise; and

(d.) in general any possession or heritage, Acts 26:18, Col 1:12. The meaning here is, "not lording it over the possessions or the heritage of God." The reference is, undoubtedly, to the church, as that which is peculiarly his property; his own in the world. Whitby and others suppose that it refers to the possessions or property of the church; Doddridge explains it--"not assuming dominion over those who fall to your lot," supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. But the other interpretation is most in accordance with the usual meaning of the word.

But being ensamples to the flock. Examples. 1Timm 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should he actuated in the discharge of the duties of their office. But how different it is from the character of many who have claimed to be ministers of religion; and especially how different from that corrupt communion which professes in a special manner to recognise Peter as the head, and the vicegerent of Christ. It is well remarked by Benson on this passage, that "the church of Rome could not well have acted more directly contrary to this injunction of St. Peter's if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this."

(2) "being Lords" "overruling" (d) "being" 1Timm 4:12 (+) "ensamples" "examples"