God's elect are known by their faith, and wherever they hear the voice of truth, which makes for godliness, they recognize and acknowledge it. They are also inspired by a great hope, and that hope cannot be disappointed, because it is founded on the promise and oath of the God who cannot lie, Hebrews 6:19. God's promise for us has been in His heart from all eternity, but it was hidden until the gospel was proclaimed in the power of the Holy Spirit. The germ-thought of eternity has been realized in Jesus and is unfolded in the gospel. Note the frequent recurrence in this Epistle of the phrase, God our Savior.
The ordering of these early churches was very important. The presiding officers must be godly and consistent men, and able to commend the gospel by their lives. These natural traits of a holy man should be pondered and appropriated by us all; and we must all hold fast to the Word of God, which has been found trustworthy by countless myriads. Many are the seducing voices in the present day that counsel slackening faith and relaxing grasp.
"If all the wiles that men devise beset our faith with treacherous art,
We'll call them vanity and lies, and bind the gospel to our heart." [source]
Chapter Summary: Titus 1
1Paul greets Titus, who was left to finish the work in Crete 6How those chosen as ministers ought to be qualified 11The mouths of evil teachers to be stopped; 12and what manner of men they be
Greek Commentary for Titus 1:8
A lover of good [πιλαγατον] Late double compound See Wisdom of Solomon 7:22. Here only in N.T. Just (οσιον dikaion), holy (εγκρατη hosion) not in 1 Timothy 3. [source]
Temperate [εν κρατος] Old and common adjective (enkratos strength), having power over, controlling, here only in N.T. Picture of self-control. [source]
A lover of hospitality [φιλόξενον] Better, hospitable. See on 1 Timothy 3:2. [source]
A lover of good men [φιλάγαθον] N.T.oBetter, lover of good. [source]
Luke 1:75In holiness and righteousness [εν οσιοτητι και δικαιοσυνηι] Not a usual combination (Ephesians 4:24; Titus 1:8; 1 Thessalonians 2:10). The Godward and the manward aspects of conduct (Bruce). οσιος Hosios the eternal principles of right, δικαιος dikaios the rule of conduct before men. [source]
1 Timothy 3:2The husband of one wife [μιᾶς γυναικὸς ἄνδρα] Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2,Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8,1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1,1 Corinthians 7:7,1 Corinthians 7:26,1 Corinthians 7:34,1 Corinthians 7:37,1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4,1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10,1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2,1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2,1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8,1 Corinthians 7:9,1 Corinthians 7:27,1 Corinthians 7:39,1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3,1 Timothy 4:4,1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 3:2Orderly [κοσμιον] See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2Without reproach [ανεπιλημπτον] Accusative case of general reference with δει dei and ειναι einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6,1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2,Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 5:17Let be counted worthy [αχιουστωσαν] Present passive imperative of αχιοω axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης diplēs timēs). Old and common contract adjective (διπλοος diploos two-fold, in opposition to απλοος haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
1 Timothy 5:17Especially those who labour in word and teaching [μαλιστα οι κοπιωντες εν λογωι και διδασκαλιαι] Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
2 Timothy 3:3Despisers of those that are good [ἀφιλάγαθοι] Better, haters of good. N.T.oolxx, oClass. Comp. the opposite, φιλάγαθον loverof good, Titus 1:8. [source]
2 Timothy 3:3Slanderers [διαβολοι] See note on 1 Timothy 3:11; Titus 2:3. Without self-control (ακρατεις akrateis). Old word (α a privative and κρατος kratos), here only in N.T. Fierce Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
2 Timothy 3:3Fierce [ανημεροι] Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Hebrews 13:2Be not forgetful to entertain strangers [τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε] Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος , the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: “It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city” (De Off. ii. 18). [source]
1 Peter 4:9Using hospitality [πιλοχενοι] “Friendly to strangers,” old word (from πιλοσ χενος philosανευ γογγυσμου xenos), in N.T. only here and 1 Timothy 3:2; Titus 1:8. No verb here in the Greek. [source]
2 Peter 1:6Temperance [την εγκρατειαν] Self-control. Old word (from εγκρατης egkratēs εν en and κρατος kratos one holding himself in as in Titus 1:8), in N.T. only here, Acts 24:25; Galatians 5:23. The opposite of the πλεονεχια pleonexia of the heretics. [source]
Parse: Adjective, Accusative Masculine Singular
Root: ὅσιος
Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious.
Greek Commentary for Titus 1:8
Late double compound See Wisdom of Solomon 7:22. Here only in N.T. Just (οσιον dikaion), holy (εγκρατη hosion) not in 1 Timothy 3. [source]
Old and common adjective (enkratos strength), having power over, controlling, here only in N.T. Picture of self-control. [source]
Better, hospitable. See on 1 Timothy 3:2. [source]
N.T.oBetter, lover of good. [source]
N.T.oOriginally, having power over; possessed of; hence, controlling, keeping in hand. Ἑγκράτεια temperance Acts 24:25; Galatians 5:23; 2 Peter 1:6. Εγκρατεύεσθαι tocontain one's self, 1 Corinthians 7:9; 1 Corinthians 9:25. [source]
Reverse Greek Commentary Search for Titus 1:8
Not a usual combination (Ephesians 4:24; Titus 1:8; 1 Thessalonians 2:10). The Godward and the manward aspects of conduct (Bruce). οσιος Hosios the eternal principles of right, δικαιος dikaios the rule of conduct before men. [source]
oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. [source]
See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. [source]
Accusative case of general reference with δει dei and ειναι einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Present passive imperative of αχιοω axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης diplēs timēs). Old and common contract adjective (διπλοος diploos two-fold, in opposition to απλοος haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Better, haters of good. N.T.oolxx, oClass. Comp. the opposite, φιλάγαθον loverof good, Titus 1:8. [source]
See note on 1 Timothy 3:11; Titus 2:3. Without self-control (ακρατεις akrateis). Old word (α a privative and κρατος kratos), here only in N.T. Fierce Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. [source]
Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος , the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: “It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city” (De Off. ii. 18). [source]
“Friendly to strangers,” old word (from πιλοσ χενος philosανευ γογγυσμου xenos), in N.T. only here and 1 Timothy 3:2; Titus 1:8. No verb here in the Greek. [source]
Self-control. Old word (from εγκρατης egkratēs εν en and κρατος kratos one holding himself in as in Titus 1:8), in N.T. only here, Acts 24:25; Galatians 5:23. The opposite of the πλεονεχια pleonexia of the heretics. [source]
Indefinite relative with modal εαν ean (= αν an) and the first aorist middle subjunctive of εργαζομαι ergazomai See Colossians 3:23 for both ποιεω poieō and εργαζομαι ergazomai in the same sentence.And strangers withal (και τουτο χενους kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
“And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]