Titus 1:8

Tit 1:8. Ἐγκρατῆ, temperate) Ἐγκρατῆς and ἀκρατὴς are sometimes taken in a wider sense; comp. Mat 23:25 (ἀκρασίας, excess), note. The opposite, ἀκραστὴς, is clear, so that it was not necessary to express it; and ἀκρασία, so far as it is opposed to τῇ παροινίᾳ, would not come so much under the eye of Titus.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Tit_1:8. Ἀλλὰ φιλόξενον] see 1Ti_3:2.

φιλάγαθον] ἅπ. λεγ. (the opposite in 2Ti_3:3), loving either the good or what is good. Chrysostom is inaccurate: τὰ αὐτοῦ πάντα τοῖς δεομένοις προϊέμενος; and Luther: kindly.

σώφρονα] see 1Ti_3:2.

δίκαιον, ὅσιον] These two ideas are frequently placed together; comp. 1Th_2:10; Eph_4:24; Plato (Gorg. 507 B) thus distinguishes between them: καὶ μὴν περὶ μὲν ἀνθρώπους τὰ προσήκοντα πράττων δίκαιʼ ἂν πράττοι, περὶ δὲ θεοὺς ὅσια.

δίκαιος is one who does no wrong to his neighbour; ὅσιος is one who keeps himself free from that which stains him in the eyes of God; synonymous with ἄκακος, ἀμίαντος, Heb_7:26.

ἐγκρατῆ] ἅπ. λεγ., Chrysostom: τὸν πάθους κρατοῦντα, τὸν καὶ γλώττης, καὶ χειρὸς, καὶ ὀφθαλμῶν ἀκολάστων· τοῦτο γὰρ ἐστὶν ἐγκράτεια, τῷ μηδενὶ ὑποσύρεσθαι πάθει. There is no ground for limiting the word to the relation of the sexes; besides, ἐγκράτεια, and ἐγκρατεύεσθαι in the N. T. hardly convey anything more than the general idea of self-control. The three last qualifications are closely related to each other, describing the conduct of the man towards his neighbour, towards God, towards himself; comp. Tit_2:12.

The positive qualifications in this verse are not direct antitheses to the negative qualifications in the preceding verse; still there is a certain antithesis of cognate ideas. This is the case with μὴ αὐθάδη and φιλόξενον, φιλάγαθον; with μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, and σώφρονα; μὴ αἰσχροκερδῆ and δίκαιον, ὅσιον, ἐγκρατῆ. Still these epithets, though corresponding to one another, are not quite the same in the extent of their application.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Tit 1:8 . φιλόξενον : See on 1Ti 3:2 .

φιλάγαθον : In Wis 7:22 , the πνεῦμα which is in σοφία is φιλάγαθον , loving what is good . The epithets which immediately precede and follow φιλάγαθον in Wisd. have no reference to persons, with the exception of φιλάνθρωπον . It seems best, with the R.V., to give the words as wide a reference as possible; see on ἀφιλάγαθοι , 2Ti 3:3 .

σώφρονα : See notes on 1Ti 2:9 ; 1Ti 3:2 .

ἐγκρατῆ : The noun ἐγκράτεια occurs Act 24:25 ; Gal 5:23 ; 2Pe 1:6 , where to the rendering temperance the R.V.m. gives the alternative self-control . The verb ἐγκρατεύομαι in 1Co 7:9 is to have continency , but in 1Co 9:25 to be temperate generally. The word differs from σώφρων as having a reference to bodily appetites, while σώφρων has reference also to the desires of the mind. ἐγκράτ . concerns action, σωφρ . thought.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Circumspect, of a sound judgment, and of a singular example of moderation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

lover of hospitality--needed especially in those days (Rom 12:13; Ti1 3:2; Heb 13:2; Pe1 4:9; Jo3 1:5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.

lover of good men--Greek, "a lover of (all that is) good," men or things (Phi 4:8-9).

sober--towards one's self; "discreet"; "self-restrained" [ALFORD], (see on Ti1 2:9).

just--towards "men."

holy--towards God (see on Th1 2:10).

temperate--"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. A lover of hospitality] φιλοξενον. A lover of strangers. 1Ti 3:2. Instead of φιλοξενον, one MS. has φιλοπτωξον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master's work, and has little of his Master's spirit.

A lover of good men] φιλαγαθον. A lover of goodness or of good things in general.

Sober] Prudent in all his conduct. Just in all his dealings. Holy in his heart. Temperate-self-denying and abstemious, in his food and raiment; not too nice on points of honour, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: “Let him be as patient to learn as skillful to teach.” Besides, bishops often need advice and warnings. If they refuse to be admonished, if they reject good advices, they will immediately fall headlong to the grievous injury of the Church. The remedy against these evils, therefore, is, that they be not wise to themselves.

I have chosen to translate φιλάγαθον devoted to kindness, rather than with Erasmus, “a lover of good things;” for this virtue, accompanied by hospitality, appears to be contrasted by Paul with covetousness and niggardliness. He calls that man just, who lives among men without doing harm to any one. Holiness has reference to God; for even Plato draws this distinction between the two words.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) But a lover of hospitality.—It has been suggested that this hospitality would be especially shown in the early centuries of Christianity, when Christians travelling from one place to another were received kindly and forwarded on their journey by their brethren; but the direction of St. Paul has that broader signification, so beautifully worded in the Epistle to the Hebrews, where we are told not to be forgetful to entertain strangers, for thereby some have entertained angels unawares (Heb_13:2).

A lover of good men.—Although this rendering is possible, still it is better to understand the Greek word here as alluding to a virtue differing from the “hospitality” just mentioned. “A lover of good” or benevolence generally; the appellation points here to that large heart which finds room for sympathy with all that is good and noble and generous.

Sober.—Better rendered, self-restrained. In this expressive word (sophrona) mastery of self is especially implied—that self-command which wisely regulates pleasures and passions.

Just.—Or, righteous. The man who is just (dikaios) is one who tries strictly to perform his duties towards men—the duties which integrity and justice seem imperatively to ask from him in his relations with his neighbour.

Holy.—The man who is holy studies to be true and faithful in his relations to God, which duties with us largely consist in keeping pure our bodies, the temple of the Holy Spirit. While the “just” man struggles after uprightness before men, the “holy” man aims at a holy purity before God.

Temperate.—This virtue is not to be understood in the usual and more limited sense which has been already specified in “not given to wine” of the preceding verse, but signifies the being temperate—moderate in all things. The model presbyter, the ruler of a congregation of Christians, not only must be able to control his tongue, his eyes, his hands, but must show a just and wise moderation even in pressing things which of themselves are excellent. To do his Master’s work efficiently, he must be able at all times to command himself—to perform that most difficult of all tasks, the tempering zeal with discretion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. a lover of hospitality] As in 1Ti_3:2, where its appropriateness to the times is explained.

a lover of good men] An adjective occurring only in N.T. suggested by the similar compound preceding, as with the similar play of words 2Ti_3:4, ‘lovers of pleasure rather than lovers of God.’ The contrast there of ‘thing’ and ‘person’ as the object of affection increases the probability of the neuter ‘good’ being intended here rather than the masculine ‘good men;’ but ‘lover’ should be kept as having suggested the phrase, a lover of hospitality, a lover of good.

sober, just, holy, temperate] Rather, pure, righteous, holy, temperate. On the distinction between ‘pure’ and ‘temperate’ see 1Ti_3:2; on that between ‘righteous’ and ‘holy’ see 1Ti_2:9. The generally drawn distinction of ‘doing one’s duty to man’ (‘righteous’), and ‘to God’ (‘holy’), would mislead there, and so does R.V. following A.V. here in rendering ‘just,’ though substituting ‘righteous’ in such striking passages as Mat_1:19, ‘Joseph, being a righteous man;’ 1Jn_1:9, ‘he is faithful and righteous to forgive us our sins.’ See Dr Westcott’s note on this last verse, ‘The essence of righteousness lies in the recognition and fulfilment of what is due from one to another. Truth passing into action is righteousness.’ On man’s part therefore ‘righteousness’ is duty done to God and to man for God’s sake. So in effect Trench, N. T. Syn. § 88, ‘The second great commandment is not coordinated with the first greatest, but subordinated to and in fact included in it.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But a lover of hospitality,.... See Gill on Ti1 3:2.

a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation, spiritual conversation, and every religious exercise: or "of good men"; for such an elder or bishop has chiefly to do and converse with; and if he is not a lover of them, their company will be disagreeable to him, and he will be of no advantage to them; and if he does not love the souls of men, he will not naturally care for their state, or be concerned for their good.

Sober: in body, using moderation in diet and dress; and in mind, being prudent, modest, and humble, and thinking soberly of himself, and others, as he ought.

Just; righteous in his dealings with men, giving to everyone their due; upright and sincere in his conversation with the saints; and faithful in his counsel, admonitions, and reproofs.

Holy; devout towards God, constant in all religious exercises in the closet, family, and church; and living soberly, righteously, and godly in the world.

Temperate; in eating and drinking; continent from the lusts of the flesh; and even abstaining from those things which might be lawfully used, though inexpedient, for the sake of the weak, the peace of the church, and the glory of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

Ver. 8. Temperate] εγκρατης. No slave to his fleshly appetite, but one that can master himself and give laws to his lusts. See my Commonplace of Abstinence.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But a lover of hospitality - Notes, 1Ti 3:2.

A lover of good men - Margin, “or things.” The Greek (φιλάγαθος philagathos) means, a lover of good, and may apply to any thing that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found - no matter what his complexion, and no matter what his rank in life; compare the notes at Phi 4:8.

Sober - Notes, 1Ti 1:2.

Just - Upright in his dealings with all. A minister can do little good who is not; compare the notes at Phi 4:8.

Holy - Pious, or devout. Faithful in all his duties to God; Notes, 1Ti 2:8.

Temperate - ἐγκρατῆ egkratē. Having power or control over all his passions. We apply the term now with reference to abstinence from intoxicating liquors. In the Scriptures, it includes not only that, but also much more. It implies control over all our passions and appetites. See it explained in the notes at Act 24:25; compare 1Co 7:9; 1Co 9:25; Gal 5:23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Continent:[7] though both the Latin and Greek word signify in general, one that hath abstained, or contained, and overcome himself: yet it is particularly used for such as contain themselves from carnal pleasures. (Witham)

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[BIBLIOGRAPHY]

Continentem, Greek: egkrate. The Protestant translate the verb, (1 Corinthians vii. 9.) If they cannot contain, let them marry.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But a lover of hospitality; a lover of strangers: See Poole on "1Ti 3:2".

A lover of good men; one that hath a kindness for good men, or who loves all good things.

Sober: See Poole on "1Ti 3:2".

Just; just in his dealings between man and man, giving to all their due.

Holy; one that reverenceth and worshippeth God, and is heavenly and spiritual in his conversation.

Temperate; one that restraineth all his evil inclinations and propensions, that hath brought his sensitive appetite under the dominion and government of his reason.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. But—Contrastively, the elder must possess the six qualities expressed in the text.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Given to for a lover of, A.V; good for good men, A.V; sober-minded for sober, A.V Given to hospitality (filoxenon); 1Ti_3:2, note. A lover of good (filagayon ) see 2Ti_3:3, note on afilagayon . Only here in the New Testament, and only once in the LXX, RAPC Wis 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. Sober-minded (swfrona); see Tit_2:2, Tit_2:5, and 1Ti_3:2, note. The rendering "discreet" in Tit_2:5 (A.V) expresses the meaning very well. Just, holy. Dikaiov is usually considered as describing that side of a good man"s character which is in relation to his fellow-men, and osiov that side which has respect to God. Joseph was dikaiov (Mat_1:19) in his conduct towards Mary; the Lord Jesus was God"s Holy One (ton sou). In classical Greek the words are more commonly applied to things. Osia kai dikaia are things sanctioned by Divine and human laws respectively. Temperate (egkrath); only here in the New Testament, and never in this sense in the LXX; but it has exactly the same meaning in Aristotle, viz. "master of one"s self," having the appetites under control.

The bishop"s positive qualifications.

I BUT A LOVER OF HOSPITALITY.

1. This trait was specially suitable to a time when Christians, travelling from one place to another, were in the habit of receiving kindly entertainment from brethren.

2. This habit may bring blessing to our houses. Some have thereby "entertained angels unawares". (Heb_13:2)

3. It recommends the gospel to find its ministers ready at all times to feed the hungry, opening heart and house to the poor and needy. (Luk_14:13)

4. Yet the hospitality is not to be that of luxury or sensuality.

II A LOVER OF GOOD. It points to a heart in sympathy with everything good and noble and of good report, as opposed to the corrupt tendencies at work in Cretan society.

III SORER.

1. The word points to the stir-restraint which controls the passions, in accordance with the dictates of conscience, reason, and the gospel of Christ. It is opposed to the irascibility already condemned in ministers (ver. 7).

2. It points to sobriety of intellect; for the minister must not be led away by false enthusiasm, or entangled with spiritual fanaticism. He is to follow quietly the even tenor of his way, under the guidance of truth.

IV JUST.

1. There must be the full recognition of the rights of others.

2. There must be such a management of pastoral duty that poor and rich, ignorant and learned, will be treated with the most impartial fairness. There must he "no respect of persons.

3. There must be no casting of stumbling-blocks in the way of others.

4. There must be sincerity, uprightness, and faithfulness in admonitions and counsels.

V HOLY. The minister must he true in his relations to God.

1. He rejoices to be numbered with the company of the saints.

2. His conduct must flow from a holy heart, as the effect of a new heart.

3. His holiness must rebuke the ungodly, and make his words like ointment poured forth.

4. It implies a separateness of walk, like him "who was holy, harmless, undefiled, and separate from sinners.

VI TEMPERATE. This word points to eating and drinking, to lusts of the flesh, to abstinence even from things lawful for the sake of peace and the glory of God. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

8. A lover of hospitality. See note on 1 Tim. 3:2.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Instead

Paul is changing his argument from what an elder is not to be to what an elder is to be.

a friend of what is good

"a person who loves what is good"

hold tightly to

Paul speaks of devotion to the Christian faith as if it were grasping the faith with one's hands. AT: "be devoted to" or "know well" (See: Metaphor)

good teaching

He must teach what is true about God and other spiritual matters.

translationWords

good

righteous

godly

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. ἀλλὰ φιλόξενον. We now come to the positive qualifications, the first-named of which, φιλοξενία, stands in sharp contrast to αἰσχροκέρδεια. see on 1Ti 3:2.

φιλάγαθον, a lover of good; whether ‘of good things’ or ‘of good persons’ is not clear, but probably it ought to be taken in its widest meaning, as including both. See note on ἀφιλάγαθοι, 2Ti 3:3.

σώφρονα. see on 1Ti 2:9; 1Ti 3:2.

δίκαιον, ὅσιον. These important qualifications are not mentioned in the corresponding list in 1 Timothy 3. From Plato onward δικαιοσύνη and ὁσιότης were counted as complementary to each other, the former being expressive (in its largest sense) of duty to our fellow men, the latter of duty to God, the two together including the sum of moral excellence. But anything like a sharp division between them, as if a man could discharge his duty to his neighbour in all its fulness, while neglecting his duty to God, or vice versâ, would be utterly foreign to the central thought of Christianity, which refuses thus to divorce the religious from the secular life. For the association of the two words or their cognates, as here, cp. Luk 1:75; Eph 4:24; 1Th 2:10.

ἐγκρατῆ, continent, and generally, one who is master of himself. The distinction between the σώφρων and the ἐγκρατής, as presented in the Ethics of Aristotle, was that while the ἐγκρατής is able to endure pain which ought to be endured, the σώφρων is able as well to resist unlawful pleasure, a harder task. The distinction is between him who endures, and him who overcomes, for conscience’ sake. The σώφρων is moderate in the enjoyment of what is lawful; the ἐγκρατής refrains from what is unlawful. The word ἐγκρατής does not occur again in the N.T., but cp. 1Co 7:9; Gal 5:23 for ἐγκρατεύεσθαι and ἐγκράτεια.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8. (2) Positive: mainly the central Christian Virtues, and those which will fit him for ruling and teaching: there is more stress laid here than in 1 Ti on the teaching test.

φιλόξενον (“herberous,” Tynd.; “harberous,” Genev.), φιλάγαθον: he starts not from self (contrast αὐθάδη), but from love for others, cf. 2Ti 3:2 note; ready to welcome Christian passers-by (cf. 3:13, 1Ti 3:2 note); ready to Welcome all good men, or probably “goodness wherever he sees it,” cf. Wisd 7:22 ἔστιν ἐν αὐτῇ (Wisdom) πνεῦμα . . . φιλάγαθον. φιλάγαθον=φιλοῦντα τὸ ἀγαθόν rather than τοὺς ἀγαθούς; cf. Rom 12:9 κολλώμενοι τῷ ἀγαθῷ. For the thought, cf. Php 4:8; “a lover of goodness” (Tynd., Coverdale).

σώφρονα] his duty to self (contrast ὀργίλον, πάροινον, πλήκτην; δίκαιον, to his neighbour; ὅσιον, to God; cf. 2:12.

ἐγκρατῆ] the climax, as in the fruit of the Spirit, 5:23, complete self-mastery, Which controls all passionate impulses, and keeps the will loyal to the will of God; cf. Additional Note, p. 148.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A lover of hospitality [φιλοξενον] . Better, hospitable. See on 1Ti 3:2.

A lover of good men [φιλαγαθον] . N. T. o. Better, lover of good. Temperate [εγκρατη] . N. T. o. Originally, having power over; possessed of; hence, controlling, keeping in hand. Egkrateia temperance, Act 24:25; Gal 5:23; 2Pe 1:6. Egkrateuesqai to contain one's self, 1Co 7:9; 1Co 9:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.