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strong in a thing (masterful), i.e. (figuratively and reflexively) self-controlled (in appetite, etc.)
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Commentary
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Pronunciation Guide: en-krah-TACE
Basic Definition
Strong's G1468: ἐγκρατής (enkratēs) refers to a person who exercises self-control, who masters their desires and impulses rather than being mastered by them. It describes someone who has power over themselves, particularly regarding restraint of passions and appetites. In biblical usage, it represents a virtue that is both a fruit of the Spirit and a qualification for leadership in the community of believers.
Etymology and Morphology
ἐγκρατής Morphology:
Origin & History
The concept of ἐγκρατής has deep roots in Greek philosophical thought. In classical Greek literature, particularly in the works of Aristotle and Plato, ἐγκρατής represented a key virtue in the philosophical pursuit of the good life. Aristotle, in his "Nicomachean Ethics," contrasts the ἐγκρατής (self-controlled person) with the ἀκρατής (akratēs, lacking self-control), positioning self-control as an essential component of ethical character.
In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, forms of ἐγκρατής appear in wisdom literature, particularly in Sirach (18:30), where it is associated with avoiding the pursuit of desires. By the time of the New Testament, the concept had been incorporated into Jewish-Hellenistic ethical teaching, as evidenced in the works of Philo of Alexandria, who frequently praises ἐγκράτεια as a cardinal virtue representing mastery over bodily pleasures and desires.
Expanded Definitions & Translation Options
ἐγκρατής Translation Options:
Biblical Usage
In the New Testament, ἐγκρατής appears explicitly only once, in Titus 1:8, where it is listed among the qualifications for elders who must be "hospitable, a lover of good, self-controlled, upright, holy, and disciplined." This singular appearance belies its theological importance, as the related noun ἐγκράτεια (enkrateia) appears more frequently and is listed among the fruits of the Spirit in Galatians 5:23.
The concept of self-control was prominent in early Christian ethical instruction, reflecting its importance in both Greco-Roman and Jewish moral traditions. Although the specific adjective ἐγκρατής appears only once, the principle it embodies—that of Spirit-empowered self-mastery—permeates the New Testament's ethical teachings, particularly in passages addressing the contrast between living according to the flesh versus living by the Spirit.
Cultural Insights
In the Greco-Roman world of the first century, self-control was highly valued as a philosophical virtue. The Stoics particularly emphasized the importance of ἐγκράτεια (self-control) as essential to the wise person who could remain unperturbed by passions. This philosophical background would have resonated with the Gentile converts to whom Paul's letters were addressed, providing a bridge between their cultural values and the new ethical demands of following the Messiah.
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For Jewish audiences, self-control connected to the concept of kadosh (holy, set apart), particularly in relation to dietary laws and sexual ethics. The Jewish philosopher Philo of Alexandria frequently praised ἐγκράτεια as a means of subduing bodily desires and elevating the soul toward God. This perspective probably influenced the early Messianic Jewish understanding of self-control as not merely philosophical virtue but as a spiritual discipline that honored God by properly stewarding the body He created.
The placement of ἐγκρατής in Titus 1:8 as a qualification for leadership must be understood against the backdrop of Cretan culture, which Titus was navigating. According to the ancient poet Epimenides (whom Paul quotes in Titus 1:12), Cretans were known for their lack of self-restraint. Paul's emphasis on ἐγκρατής for leaders, therefore, represented a deliberate counter-cultural value that distinguished the Messianic community from the surrounding society.
Theological Significance
The concept of ἐγκρατής reflects a profound theological truth: authentic freedom is not found in unbridled self-expression but in Spirit-empowered self-governance. Unlike Greek philosophical thought that saw self-control as achieved through human willpower alone, biblical self-control (ἐγκρατής) is understood as both a divine gift (fruit of the Spirit) and a human responsibility. This paradox echoes throughout Pauline theology, where believers are called to "work out your salvation with fear and trembling, for it is God who works in you" (Philippians 2:12-13).
Self-control serves as a reflection of God's character. יהוה (Yahweh) Himself is described in Exodus 34:6 as "slow to anger," a divine attribute that demonstrates perfect self-restraint. When believers practice ἐγκρατής, they mirror this aspect of God's nature. Furthermore, the Messiah Jesus exemplified perfect self-control throughout His earthly ministry, most poignantly in Gethsemane when He submitted His will to the Father's despite the immense suffering it entailed. This theological connection elevates ἐγκρατής beyond mere moral virtue to a participation in divine nature (2 Peter 1:4).
The eschatological dimension of ἐγκρατής should not be overlooked. Self-control anticipates the full restoration of human nature in the world to come, where believers will no longer struggle against the flesh but will enjoy perfect harmony of desires with God's will. This "already-but-not-yet" tension places self-control as a present witness to the future redemption of all things, a foretaste of the restoration of the divine image that humanity was created to bear.
Personal Application
In our modern culture, which often celebrates uninhibited self-expression and immediate gratification, the biblical virtue of ἐγκρατής offers a revolutionary alternative. Rather than viewing self-control as restrictive or oppressive, we can embrace it as the path to true freedom—freedom from being dominated by impulses, addictions, or unhealthy patterns. When we exercise self-control in our words, actions, responses to provocation, use of time, or consumption habits, we participate in the redemptive work of the Spirit who is restoring us to our true humanity in the image of the Messiah.
The practice of ἐγκρατής begins with recognition of our dependence on God's Spirit. We cannot manufacture self-control through willpower alone; it emerges from surrendering to the indwelling presence of God. Practical disciplines like prayer, Scripture meditation, fasting, and accountability relationships become channels through which the Spirit produces this fruit in our lives. When we face moments of temptation or strong emotion, we can pause and invite the empowering presence of God's Spirit, remembering that "the Spirit God gave us does not make us timid, but gives us power, love and self-discipline" (2 Timothy 1:7, NIV).
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Remember This
ἐγκρατής isn't the absence of desire but the mastery of it—not suppression of our humanity but its restoration to divine purpose, where every appetite and impulse finds its proper place under the loving rule of the Messiah who sets us truly free.