Titus 1:8

But a lover of hospitality,.... [See comments on 1 Timothy 3:2] a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation,

But a lover of hospitality, a lover of good men, sober, just, holy, temperate; Lover of hospitality - needed especially in those days (Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5).

But a lover of hospitality; a lover of strangers: See Poole on "". A lover of good men; one that hath a kindness for good men, or who loves all good things. Sober: See Poole on "". 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.

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.

(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 (Hebrews 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.

Verse 8. A lover of hospitality] φιλοξενον. A lover of strangers. 1 Timothy 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.

8. a lover of hospitality] As in 1 Timothy 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 2 Timothy 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 1 Timothy 3:2; on that between ‘righteous’ and ‘holy’ see 1 Timothy 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 Matthew 1:19, ‘Joseph, being a righteous man;’ 1 John 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.’

But a lover of hospitality - Notes, 1 Timothy 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.

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