NKJV	ESV	NASB
Titus 1:8 but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled,	Titus 1:8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.	Titus 1:8 but hospitable, loving what is good, sensible, just, devout, self-controlled,

Apparently, urgent business for the Lord called Paul away from the island of Crete, perhaps before he wanted to leave. He was able, however, to leave a trusted associate to see that the good work begun would be brought to completion. That man was Titus, and in the Epistle to Titus, Paul’s first charge is: “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you” (Titus 1:5). As we have highlighted throughout this series of studies on the qualifications of elders, a scriptural, working eldership is of paramount importance to completing what the Lord wants in His church. We dare not ignore or minimize the importance of working towards elders in our congregations.

Titus 1:5-9 closely resembles Paul’s instructions to Timothy concerning elders in 1 Timothy 3:1-7. The two passages are complementary; both must be considered in identifying a man qualified for the eldership. In Titus, Paul begins with the overall requirement that a man be “above reproach” and that his family life be in order (Titus 1:6). Paul indicates why these qualifications, and all that follow, are so crucial—an elder/bishop is a “steward of God.” A steward (Greek, oikonomos) “is a person chosen by God to be a manger and entrusted with the church as God’s household (cf. 1 Tim. 3:5-6, 15). Therefore, his life must show that he truly is God’s steward by displaying God’s transforming grace” (Knight 291).

Titus 1:7 presents five vices to be avoided and 1:8 offers six virtues to be sought for in one qualified. Titus 1:9 adds a seventh virtue: “holding fast the faithful word as he has been taught,” so he can instruct the church and defend it against false teachers. In the present study, we will focus on three qualifications from verse 8:

• A Lover of good: philagathos (Tit. 1:8)
• Just (Upright): dikaios (Tit. 1:8)
• Holy (Devout): hosios (Tit. 1:8)

We will note how each is translated and then look at the lexical data for the Greek word behind the translation. Following this we will make some observations, and share insights that aid our grasp of these words and guide us in applying what we learn.

Philagathos: A Lover of Good

• “a lover of good men” [ “or, things”] (KJV)
• “a lover of goodness (NRSV)
• “a lover of what is good” (NKJV)
• “a lover of good” (ESV)
• “loving what is good” (NASU)
• “one who loves what is good” (NIV)
• “devoted to what is good” (NET)

The Greek word translated “lover of what is good” (NKJV) is philagathos. It is compounded from two words: philos, “fond, dear” and agathos, “good.”

• “fond of good, i.e. a promoter of virtue” (Strong’s).
• “loving what is good” (BAG 866)
• “a lover of goodness or of the good, a fosterer of virtue” (Mounce 1304).
• “loving what is good” (Tit 1⁸) (Moulton 668).

Moulton gives an example from the late second century:

…a certain Appianus taunts an Emporer, perhaps Commodus…, by extolling the superior virtues of his predecessor Marcus Aurelius— “…listen; in the first place he was a lover of wisdom, secondly, he was no lover of gain, thirdly he was a lover of virtue [Greek word = philagathos, emphasis added—shb]” (Moulton 668).

Philagathos was often used in inscriptions to praise admirable people for the good works they did in life (Fee 175). The Cretans, among whom Titus worked, had a reputation for not being admirable: “One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith” (Titus 1:12-13). Consequently, in Paul’s epistle to Titus, there is an emphasis on “good works.” The Lord redeems us to “purify for Himself His own special people, zealous for good works” (2:14). Titus is to instruct the brethren to “be ready for every good work” (3:1) and “maintain good works” (3:8, 14). Titus must model what he teaches: “in all things showing yourself to be a pattern of good works…” (2:7). In contrast, the insubordinate do not maintain good works (1:10-16).

In verse 8, philoxenos, “fond of guests” (literally, “lover of strangers,” that is, “hospitable”), is the qualification preceding philagathos. Kent draws out the connection between these two words:

This term [philagathos] is closely connected in form and thought to the preceding one [philoxenos]. Literally, “hospitable” is “a lover of strangers.” The next term enlarges the idea to include devotion to all that is good and beneficial. The overseer should be an ally and advocate of everything worth while (221).

Hospitality is a duty of all Christians (Rom. 12:13; Heb. 13:2; 1 Pet. 4:9). An elder is to lead by example (1 Peter 5:3). Therefore, an elder leads the flock by his example in hospitality. Likewise, all Christians are to do good, an emphasis in Titus. Paul adds, “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Gal. 6:10). How will the congregation learn to do good, to “maintain good works,” if they are not taught by word and by the example of their leaders/elders? This is the basic reason the undershepherd must be a “lover of good.”

One cannot help but think of Philippians 4:8—

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.

These virtues fill the heart of the “lover of good.” “Keep your heart with all diligence, for out of it spring the issues of life” (Proverbs 4:23). If a man is following Christ, he is a “lover of good,” and this will be evident in his works and the fruit he bears.

Elders are to be examples to the flock, modeling the attitudes and conduct that the Lord requires of His people (1 Pet. 5:3). Most of the qualifications we are studying are necessary for all Christians. Jesus taught, “…everyone who is perfectly trained will be like his teacher” (Lk. 6:40). Hosea said, “like people, like priest” (Hosea 4:9). People will become like their leaders, for good or ill. If elders are not lovers of good and do not set good examples, they will lead the flock into spiritual disaster. If elders are contentious, avaricious, inhospitable, and do not love good, then that is what the flock will become (Strauch 70-71).

We’ve seen this repeatedly in our study of the elder’s qualifications: leadership in the Lord’s church must reflect the Lord’s leadership of His church. Jesus “…went about doing good…” (Acts 10:38); so His undershepherds must be “lovers of good.”

Dikaios: The Just Man

• “just” (KJV, NKJV, NASU)
• “upright” (ESV, NIV, NRSV, NET)

Dikaios is one of a group especially important words in the Old and New Testaments concerned with “justification” and “righteousness.” (Exploring this subject in depth is beyond the scope of this article.[1]) We do notice, however, what the lexicographers and commentators teach on the use of this word in Titus 1:8.

• “ Of men, upright, just, righteous…conforming to the laws of God and man, and living in accordance with them” (BAG 194).
• Adjective: 79x, …means “righteous, innocent, just, upright…[like its OT equivalent it] describes those who set their goal to live a holy, God-fearing, “righteous” life (Mt. 1:19; Lk. 23:50; Acts 10:22; 2 Pet. 2:7-8)” (Mounce 595).
• 12 dikaioV : pertaining to being in accordance with what God requires—‘righteous, just’…’Joseph, her husband was a righteous man’ Mt. 1.19” (Louw & Nida 744)
• “The word “righteous” or “just” (dikaioV) is almost always taken in the N.T. to represent that upright and merciful character in conformity with law which we have already met with in the O.T. [prophets and saints—shb]” (Girdlestone 168).
• “ ‘Righteous’ or ‘just’ refers to conduct which meets the approval of God” (Kent 221).
• “’dikaioV’ is used here of one who lives in accordance with God’s law…’law-abiding’ [1 Tim. 1:9]. Paul is writing here not about the fact that a person is declared righteous through Christ, but about righteous living…A general definition of this significance of the word is given in 1 Jn. 3:7: ‘the one who practices righteousness is righteous’” (Knight 292) {emphasis added—shb].

In the absolute sense, in comparison with God Almighty, we know “there is none righteous [dikaios]” (Rom. 3:10) and “all our righteousnesses are like filthy rags” (Isa. 64:6). Nevertheless, God in His grace, mercy, and love, is working to redeem humanity and gather to Himself a people. Because of God’s work to redeem lost humanity, all the world falls into one of two categories: the just or the unjust (Mt. 5:45; Acts 24:15). The determining factor is how one responds to God’s Word. It is not enough to be a hearer of God’s Word; one must be a doer of the Word to be justified (Rom. 2:13; 1:17; Gal. 3:11; Heb 10:38; Jas. 1:22-25). Happily, we have several examples of “just” men and women in Scripture. Their lives assure us we can be just in the eyes of our Maker: Joseph (Mt. 1:19); Zacharias and Elizabeth (Lk. 1:5-6); Simeon (Lk. 2:25); Lot (2 Pet. 2:7). The stipulation of Titus 1:8 is further proof that God expects us to be just so there is no need to despair.

Here’s something to think about in connection with these three terms we are studying—every one of these qualifications is about one’s observable behavior or practice of the faith. All the qualifications for elders listed Titus 1 and in 1 Timothy 3 are based on observations that evangelists, church members and outsiders can make of a prospective elder’s life. Of course, only God examines the heart and weighs a man’s motives and intentions. But since “A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things (Mt. 12:35), and since Jesus promised “You shall know them by their fruits” (Mt. 7:16, 20), the conduct of one’s life should be a reliable indicator of one’s spiritual maturity. In practical terms, the conduct of the man who shepherds the Lord’s flock must conform to “the word of righteousness” (Heb. 5:13). The Bible is full of men whose lives did not—Hophni and Phinehas, the sons of Eli; King Saul; many of the kings of Israel and Judah, Annas and Caiaphas, among many others. Christians, however, are to “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Mt. 5:16).  This is pre-eminently true of elders.

Hosios: The Devout Man

• “holy” (KJV, NKJV, ESV, NIV)
• “devout” (NASU, NET, NRSV)

The usual words for “holy, holiness” are hagios (verb, 233x in N.T.) and hagiasmos (noun, 10x in N.T.). Hosios is a relatively rare word, occurring five out of the eight times it appears in the N.T. in quotations from the O.T. (Acts 2:27; 13:34-35; 1 Tim. 2:8; Titus 1:8; Heb. 7:26; Rev. 15:4; 16:5) (Mounce 338; see also NIDNTT 420; TDNT (Abridged) 734-5). Louw and Nida treat hagios and hosios together as synonyms:[2]

• ^a 24 : pertaining to being holy in the sense of superior moral qualities and possessing certain essentially divine qualities in contrast with what is human …(1 Pe 1.15-16, Re 15.4, 1 Th 2:10) (745).
• ^b46 : pertaining to being dedicated or consecrated to the service of God – ‘devout, godly, dedicated’ (Mk 6.20, Ac 2.27) (539).

Other sources aid our understanding:

• “of men, devout, pious, pleasing to God, holy” (BAG 589).
• “8x, sanctioned by the supreme law of God…pious, devout, pure” (Mounce 1227).
• “Used of people, hosios means pious, religious; of actions, pure, clean” (NIDNTT 420).
• “Actions that are considered good from the standpoint of morality and religion…When combined with dikaios, what is indicated is that which corresponds to both divine and human law” (TDNT Abridged 734).
• “Hosios means holy in the sense of unpolluted. Conduct which is true to one’s moral and religious obligations is denoted by this word. Lenski defines it as ‘conduct which observes the true and established ordinances of the Lord’“ (Kent 221).

In addition to Titus 1:8, there are a few passages where hosios is used along with dikaios:

Luke 1:75 In holiness (hosiotes)and righteousness (diakosune) before Him all the days of our life.

• Zacharias is thanking God for the redemption to be brought by the Messiah, of whom his son, John, would be the fore-runner. This deliverance results in a holy and righteous life, or it should. Jesus didn’t come to this world and die so we could go on wallowing in our sin; to give us a license to sin—no! He did not pour out His blood at Calvary so we could please ourselves! He gave His life so we could be reconciled to the Father and please Him! He came to rescue us from sin, and His undershepherds must live in that light before the world, modeling the reality of the redeemed life in Christ.

1 Thessalonians 2:10 You are witnesses, and God also, how devoutly (hosios) and justly (dikaios) and blamelessly we behaved ourselves among you who believe.

Paul reminds the Thessalonians of how he and his fellow-workers Paul often uses himself as an example to follow or admonishes his readers to follow godly men.

• • “Brethren, join in following my example, and observe those who walk according to the pattern you have in us” (Phil. 3:17).
  • “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1).
  • “For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you…but in order to offer ourselves as a model for you, that you might follow our example” (2 Thess. 3:7,9b).
  • “I exhort you, therefore, be imitators of me” (1 Cor. 4:16; cf. Gal. 4:12; 1 Thess. 1:5-6; 1 Tim. 4:12; Titus 2:7).

Ephesians 4:24 and that you put on the new man which was created according to God, in true righteousness (diakosune) and holiness (hosiostes).

New life in Christ is a life of righteousness and holiness. Christ’s undershepherds must be men who lead the church in these virtues.

The man who is recognized as a “lover of good” because of his life, words, and actions; a man who is “just” and “holy,” is the man Jesus wants shepherding His people.

In conclusion, consider the following from Alexander Strauch (70).

Local church elders are to be living examples for the people to follow (1 Peter 5:3). They are to model the character and conduct that God desires for all His children. Since God calls His people to “be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation” (Phil. 2:15), it is necessary that those who lead His people be morally above reproach and model godly living.

Article by: Smith Bibens | sbibens@gmail.com

Bibliography

Arndt, William F. and F. Wilbur Gingrich. The Greek-English Lexicon of the New Testament and Other Early Christian Literature. University of Chicago Press, 1957. Abbreviated BAG.

Girdlestone, Robert B. Synonyms of the Old Testament: Their Bearing on Christian Doctrine. Eerdman’s, 1897. Reprint 1976.

Kent, Homer A. The Pastoral Epistles. Moody, 1958.

Kittel, Gerhard and Gerhard Friedrich, trans. by Geoffrey Bromily. Theological Dictionary of the New Testament. (Abridged in one volume). Eerdman’s, 1985. Abbreviated TDNT (Abridged).

Kittel, Gerhard, ed. Translated and edited by Geoffrey Bromiley. Theological Dictionary of the New Testament, vol. II, D-H.  Eerdman’s, 1964. Abbreviated TDNT.

Knight, George W. The Pastoral Epistles: A Commentary on the Greek Text (NIGTC). Eerdman’s, 1992.

Louw Johannes P. and Eugene Nida. Greek-English Lexicon of the New Testament Based on Semantic Domans, Vol. 1. United Bible Societies, 1989.

Moulton, James Hope and George Milligan. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources. Hodder & Stoughton, 1914-1929. PDF copy downloaded from Internet Archive.

Mounce, William D. Gen. Ed. Mounce’s Complete Expository Dictionary of Old & New Testament Words. Zondervan, 2006.

Strauch, Alexander. Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. Rev. ed. Lewis & Roth, 1995.

Strong’s Greek Dictionary. PowerBible software.

Trench, Richard C. Synonyms of the New Testament. Eerdman’s, 1970 reprint of 1880, 9^th edition.

Verbrugge, Vernon. New International Dictionary of New Testament Theology. (Abridged). Zondervan, 2000. Abbreviated NIDNTT.

[1] For lexical reference for this word group or for the student desiring deeper study in the subject, see NIDNTT, pp. 143-147; TDNT (Abridged) pp. 168-177; TDNT, vol. 2, D-H, pp. 174-224; Girdlestone, “Justification,” pp. 158-174.

[2] See Trench, Synonyms of the New Testament, pp. 327-334 (§ lxxxviii) for a full treatment.