8<\/strong>. a lover of hospitality<\/em> ] As in 1Ti 3:2<\/span>, where its appropriateness to the times is explained.<\/p>\n a lover of good<\/em> men] An adjective occurring only in N.T. suggested by the similar compound preceding, as with the similar play of words 2Ti 3:4<\/span>, ‘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<\/strong>.<\/p>\n sober, just, holy, temperate<\/em> ] Rather, pure, righteous, holy, temperate<\/strong>. On the distinction between ‘pure’ and ‘temperate’ see 1Ti 3:2<\/span>; on that between ‘righteous’ and ‘holy’ see 1Ti 2:9<\/span>. 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<\/span>, ‘Joseph, being a righteous man;’ 1Jn 1:9<\/span>, ‘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<\/em> to man for<\/em> God’s sake. So in effect Trench, N. T. Syn<\/em>. 88, ‘The second great commandment is not coordinated with the first greatest, but subordinated to and in fact included in it.’<\/p>\n But a lover of hospitality – <\/B>Notes, 1Ti 3:2<\/span>.<\/P> A lover of good men – <\/B>Margin, or things. The Greek (<\/SPAN><\/span> 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<\/span>.<\/P> Sober – <\/B>Notes, 1Ti 1:2<\/span>.<\/P> Just – <\/B>Upright in his dealings with all. A minister can do little good who is not; compare the notes at Phi 4:8<\/span>.<\/P> Holy – <\/B>Pious, or devout. Faithful in all his duties to God; Notes, 1Ti 2:8<\/span>.<\/P> Temperate – <\/B><\/SPAN><\/span> egkrate. 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<\/span>; compare 1Co 7:9<\/span>; 1Co 9:25<\/span>; Gal 5:23<\/span>.<\/P> <\/p>\n Verse 8. A lover of hospitality<\/B><\/I>] . A lover of<\/I> strangers<\/I>. 1Ti 3:2<\/span>. Instead of , one MS. has , a lover of the poor<\/I>. That minister who neglects the poor<\/I>, but is frequent in his visits to the rich<\/I>, knows little of his Master’s work, and has little of his Master’s spirit.<\/P> <\/P> A lover of good men<\/B><\/I>] . A lover of goodness<\/I> or of good things<\/I> in general.<\/P> <\/P> Sober<\/B><\/I>] Prudent in all his conduct. Just<\/I> in all his dealings. Holy<\/I> in his heart. Temperate<\/I>-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.<\/P> <\/p>\n But a lover of hospitality; <\/B>a lover of strangers: See Poole on “1Ti 3:2<\/span>“. <\/P> A lover of good men; <\/B>one that hath a kindness for good men, or who loves all good things. <\/P> Sober: <\/B>See Poole on “1Ti 3:2<\/span>“. <\/P> Just; <\/B>just in his dealings between man and man, giving to all their due. <\/P> Holy; <\/B>one that reverenceth and worshippeth God, and is heavenly and spiritual in his conversation. <\/P> Temperate; <\/B>one that restraineth all his evil inclinations and propensions, that hath brought his sensitive appetite under the dominion and government of his reason. <\/P> <\/p>\n 8. lover of hospitality<\/B>neededespecially in those days (Rom 12:13<\/span>;1Ti 3:2<\/span>; Heb 13:2<\/span>;1Pe 4:9<\/span>; 3Jn 1:5<\/span>).Christians travelling from one place to another were received andforwarded on their journey by their brethren. <\/P> lover of good men<\/B>Greek,<\/I>“a lover of (all that is) good,” men or things (Phi 4:8<\/span>;Phi 4:9<\/span>). <\/P> sober<\/B>towards one’sself;<\/I> “discreet”; “self-restrained” [ALFORD],(see on 1Ti 2:9<\/span>). <\/P> just<\/B>towards “men.”<\/P> holy<\/B>towards God<\/I>(see on 1Th 2:10<\/span>). <\/P> temperate<\/B>“Onehaving his passions, tongue, hand and eyes, at command”[CHRYSOSTOM]; “continent.”<\/P><\/p>\n But a lover of hospitality<\/strong>,…. [See comments on 1Ti 3:2]<\/span><\/p>\n a lover of good men<\/strong>, 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.<\/p>\n Sober<\/strong>: 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.<\/p>\n Just<\/strong>; 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.<\/p>\n Holy<\/strong>; devout towards God, constant in all religious exercises in the closet, family, and church; and living soberly, righteously, and godly in the world.<\/p>\n Temperate<\/strong>; 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.<\/p>\n A lover of good <\/B> (<\/SPAN><\/span>). Late double compound (, <\/SPAN><\/span>). See Wisdom 7:22. Here only in N.T. Just (<\/SPAN><\/span>), holy (<\/SPAN><\/span>) not in 1Ti 3<\/span>.<\/P> Temperate <\/B> (<\/SPAN><\/span>). Old and common adjective (, <\/SPAN><\/span>, strength), having power over, controlling, here only in N.T. Picture of self-control. <\/P> <\/p>\n A lover of hospitality [] <\/SPAN><\/span>. Better, hospitable. See on 1Ti 3:2<\/span>. <\/P> A lover of good men [] <\/SPAN><\/span>. N. T. o. Better, lover of good. Temperate [] <\/SPAN><\/span>. N. T. o. Originally, having power over; possessed of; hence, controlling, keeping in hand. Egkrateia temperance, Act 24:25<\/span>; Gal 5:23<\/span>; 2Pe 1:6<\/span>. Egkrateuesqai to contain one’s self, 1Co 7:9<\/span>; 1Co 9:25<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But a lover of hospitality.”<\/strong> (alla philoksenon) “But an hospitable person” – One who is inclined to show friendship to people, that he really cares for others. Heb 13:2<\/span>; Rom 12:13<\/span>; 1Ti 3:2<\/span>; 1Pe 4:9<\/span>.<\/p>\n 2) “A lover, of good men.”<\/strong> (philagathon) “A lover of good things and good men.”<\/p>\n 3) “Sober” –<\/strong> (sophona) “Sensible, a man of wisdom.” 2Ti 1:7<\/span>.<\/p>\n 4) “Just” –<\/strong> (dikaion) “Just or righteous in conduct.” Mar 6:20<\/span>; Luk 2:25<\/span>; Luk 23:50<\/span>.<\/p>\n 5) “Holy” –<\/strong> (hosion) “Holy or separated to godliness.” Mar 6:20<\/span>; Rom 12:1<\/span>; Col 3:12<\/span>; 1Pe 1:15-16<\/span>.<\/p>\n 6) “Temperate” –<\/strong> (egkrata) “Self-control led,” -having temper restraint, control over his body, passions, tongue, and impulses. 1Co 9:26-27<\/span>.<\/p>\n 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. <\/p>\n 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. <\/p>\n (8) But a lover of hospitality.<\/strong>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, <\/em>for thereby some have entertained angels unawares (Heb. 13:2<\/span>).<\/p>\n A lover of good men.<\/strong>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.<\/p>\n Sober.<\/strong>Better rendered, self-restrained.<\/em> In this expressive word (sophrona<\/em>) mastery of self<\/em> is especially impliedthat self-command which wisely regulates pleasures and passions.<\/p>\n Just.<\/strong>Or, righteous.<\/em> The man who is just (dikaios<\/em>) is one who tries strictly to perform his duties towards men<\/em>the duties which integrity and justice seem imperatively to ask from him in his relations with his neighbour.<\/p>\n Holy.<\/strong>The man who is holy<\/em> studies to be true and faithful in his relations to God, <\/em>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.<\/p>\n Temperate.<\/strong>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 temperatemoderate 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 Masters work efficiently, he must be able at all times to command himselfto perform that most difficult of all tasks, the tempering zeal with discretion.<\/p>\n 8<\/strong>. <\/strong> But<\/strong> Contrastively, the elder must possess the six qualities expressed in the text.<\/p>\n ‘But given to hospitality, a lover of good, sober-minded, just, holy, self-controlled,’<\/p>\n In contrast we are now told what they should be. They should be hospitable (literally ‘a lover of strangers’) and always ready to welcome people into their home (compare Mat 25:35<\/span>; Rom 12:13<\/span>; 1Pe 4:9<\/span>). In a time when inns were in short supply, expensive and often unsavoury this was important. They should love what is good, whether it be good people, good behaviour, good things or good works, for their aim should be the promotion of good. They should be sober-minded (shunning all appearance of evil), just and fair (giving to all what is their due), holy (concerned about what is decent in life) and self-controlled, (a total master of themselves).<\/p>\n Tit 1:8<\/span><\/em><\/strong>. <\/strong>Sober<\/em><\/strong><\/strong> Prudent, <\/em>as the word may be rendered. The following word temperate <\/em>includes all sobriety. <\/p>\n Tit 1:8<\/span> . ] see 1Ti 3:2<\/span> .<\/p>\n ] . . (the opposite in 2Ti 3:3<\/span> ), loving either the good or what is good. Chrysostom is inaccurate: ; and Luther: “kindly.”<\/p>\n ] see 1Ti 3:2<\/span> .<\/p>\n , ] These two ideas are frequently placed together; comp. 1Th 2:10<\/span> ; Eph 4:24<\/span> ; Plato ( Gorg.<\/em> 507 B) thus distinguishes between them: , .<\/p>\n is one who does no wrong to his neighbour; is one who keeps himself free from that which stains him in the eyes of God; synonymous with , , Heb 7:26<\/span> .<\/p>\n ] . ., Chrysostom: , , , , . There is no ground for limiting the word to the relation of the sexes; besides, , and 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<\/span> .<\/p>\n The positive qualifications in this verse are not direct<\/em> antitheses to the negative qualifications in the preceding verse; still there is a certain antithesis of cognate ideas. This is the case with and , ; with , , , and ; and , , . Still these epithets, though corresponding to one another, are not quite the same in the extent of their application.<\/p>\n 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 8. Temperate<\/strong> ] . No slave to his fleshly appetite, but one that can master himself and give laws to his lusts. See my Commonplace of Abstinence. <\/p>\n Tit 1:8<\/span> . : See on 1Ti 3:2<\/span> .<\/p>\n : In Wis 7:22 , the which is in is , loving what is good<\/em> . The epithets which immediately precede and follow in Wisd. have no reference to persons, with the exception of . It seems best, with the R.V., to give the words as wide a reference as possible; see on , 2Ti 3:3<\/span> .<\/p>\n : See notes on 1Ti 2:9 ; 1Ti 3:2<\/span> .<\/p>\n : The noun occurs Act 24:25<\/span> ; Gal 5:23<\/span> ; 2Pe 1:6<\/span> , where to the rendering temperance<\/em> the R.V.m. gives the alternative self-control<\/em> . The verb in 1Co 7:9<\/span> is to have continency<\/em> , but in 1Co 9:25<\/span> to be temperate<\/em> generally. The word differs from as having a reference to bodily appetites, while has reference also to the desires of the mind. . concerns action, . thought.<\/p>\n lover of hospitality, Greek. philoxenos. Occurs: 1Ti 3:2. 1Pe 4:9. The noun in Rom 12:13, and Heb 13:2. <\/p>\n lover of good men = lover of the good (thing). Greek. philegathos. Only here. <\/p>\n sober = right-minded. Greek. sophron, Occurs: Tit 2:2, Tit 2:5; 1Ti 3:2. Compare Mar 5:13. <\/p>\n just. App-191. <\/p>\n holy. Greek. hosios. See on Act 2:27. <\/p>\n temperate. Greek. enkrates. Only here. See on Act 24:23. <\/p>\n Tit 1:8. , temperate) and are sometimes taken in a wider sense; comp. Mat 23:25 (, excess), note. The opposite, , is clear, so that it was not necessary to express it; and , so far as it is opposed to , would not come so much under the eye of Titus.<\/p>\n Tit 1:8<\/p>\n but given to hospitality,-Ready to entertain strangers, and care for the homeless and needy. [The significance of the words have deeper meaning added to them in the following beautiful words: Let love of the brethren continue. Forget not to show love unto strangers: for thereby some have entertained angels unawares. (Heb 13:1-2.)]<\/p>\n a lover of good,-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.]<\/p>\n sober-minded,-Not light and frivolous, but serious and sober in deportment. [In this expressive word mastery of self is especially implied-that self-command which wisely regulates pleasures and passions.]<\/p>\n just,-The one who is just is one who tries strictly to perform his duties toward men-the duties which integrity and justice seem imperatively to ask of him in his relation with his neighbor.<\/p>\n holy,-Devoted to God. The three words-sober, just, holy-present the three sides of human duty-duty to oneself, duty to men, and duty to God. In all these the man of God is to show himself a true man.<\/p>\n self-controlled;-Holding all his desires and appetites in restraint so moderate in their gratification. The bishop not only must be able to control his tongue, his eyes, and his hands, but must show a just and wise moderation.<\/p>\n a lover of hospitality: 1Ti 3:2 <\/p>\n a lover of good: 1Sa 18:1, 1Ki 5:1, 1Ki 5:7, Psa 16:3, Amo 5:15, 1Jo 3:14, 1Jo 5:1 <\/p>\n men: or, things <\/p>\n sober: Tit 2:7, 2Co 6:4-8, 1Th 2:10, 1Ti 4:12, 1Ti 6:11, 2Ti 2:22 <\/p>\n Reciprocal: 2Ki 4:9 – this is Eze 44:21 – General Luk 14:13 – call Rom 12:13 – given 1Co 9:25 – temperate Gal 5:23 – temperance Phi 4:8 – are just Tit 2:2 – temperate Heb 13:2 – not 1Pe 4:9 – hospitality 1Pe 5:8 – sober 2Pe 1:6 – temperance<\/p>\n Tit 1:8. Lover of hospitality. It should be known that the elder’s home is one in which any worthy person is welcome. Lover of good men. The last word is not in the original as a separate term, although it may be included in the phrase. The meaning of the phrase concerns a man who loves that which is good. Sober is defined as one who curbs his desires; he is self-controlled. Just signifies one who is considerate of the rights of all, in his exercise of rulership over the flock. Holy is another word for righteous. If an elder does not live rightly himself, he can have but little influence over others. Temperate has virtually the same meaning as sober, and it is added for the sake of emphasis.<\/p>\n Tit 1:8. On the contrary, he should be (6) hospitable, having then frequent occasion to entertain brethren on their travels (cf. 3Jn 1:5-8; Rom 16:2; Rom 16:23; Act 21:16, etc.); (7) a lover of good, i.e. disposed to generous actions; (8) sober: this word, which with its derivatives occurs so often in Pastoral Epistles, denotes the well-balanced state of mind resulting from habitual self-restraint (Ellicott). In that time of morbid religious excitement, Paul greatly missed as he grew older moral and intellectual soundness or perfect sanity. (9) Just toward men; (10) holy towards God, combining piety with purity; and (11) temperate, as to ones own appetites and passions self-restrained.<\/p>\n 1:8 But a lover of hospitality, a lover of good men, {k} sober, just, holy, temperate;<\/p>\n (k) Cautious, and of a sound judgment, and of a singular example of moderation.<\/p>\n But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 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 … Continue reading “Exegetical and Hermeneutical Commentary of Titus 1:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29828","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29828","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29828"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29828\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29828"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29828"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29828"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"