Understanding ἐγκρατής (enkratēs) Strong’s G1468: The Spiritual Discipline of Self-Control That Reflects God’s Character

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

• Part of speech: Adjective
• Root components: ἐν (en, “in”) + κράτος (kratos, “strength, power”)
• Etymology: Literally means “having power in/within oneself” or “having control over oneself”
• Primary usage: Ethical instruction, leadership qualifications, and virtue lists
• Appears primarily in epistolary literature, especially in Pauline writings
• Derived from the same root as the noun ἐγκράτεια (enkrateia, “self-control,” G1466)

ἐγκρατής Morphology:

• ἐγκρατής (nominative masculine singular) – self-controlled (describing a man)
• ἐγκρατές (nominative neuter singular) – self-controlled (describing a neuter noun)
• ἐγκρατεῖς (nominative masculine plural) – self-controlled ones (describing multiple people)
• ἐγκρατοῦς (genitive singular) – of a self-controlled person
• ἐγκρατεῖ (dative singular) – to/for a self-controlled person

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

• One who masters their passions and desires rather than being mastered by them
• A person who maintains proper restraint over physical appetites and impulses
• Someone possessing inner strength that enables disciplined living
• A leader characterized by temperate, disciplined behavior suitable for their position
• One who displays sovereignty over self, particularly regarding appetites and emotions

ἐγκρατής Translation Options:

• Self-controlled – Emphasizes the internal discipline that governs behavior; most common translation that captures the essence of having power over oneself
• Temperate – Highlights the moderate, balanced approach to life’s pleasures and challenges; particularly appropriate in contexts discussing leadership qualities
• Disciplined – Focuses on the ordered, structured nature of one’s conduct; useful when the emphasis is on the practiced nature of the virtue
• Master of oneself – A more literal rendering that preserves the etymological connection to power and strength; helpful for emphasizing the sovereignty aspect
• Restrained – Emphasizes the aspect of holding back impulses; particularly fitting when discussing contexts of potential excess

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.

• “[An overseer] must be above reproach, the husband of one wife, sober-minded, self-controlled [ἐγκρατής], respectable, hospitable, able to teach…” Titus 1:8
• “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control [ἐγκράτεια, related noun]…” Galatians 5:22-23
• “For this very reason, make every effort to supplement your faith with virtue… and virtue with knowledge, and knowledge with self-control [ἐγκράτειαν, related noun]…” 2 Peter 1:5-6
• “But Felix, having a rather accurate knowledge of the Way, put them off, saying… ‘Go away for the present. When I get an opportunity I will summon you.’ As he discussed righteousness, self-control [ἐγκρατείας, related noun], and the coming judgment, Felix was alarmed…” Acts 24:25

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.

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).

Related Words

• σώφρων (sōphrōn) – “sober-minded, sensible, prudent” – Similar in meaning to ἐγκρατής but emphasizes sound judgment and rational thinking rather than control over passions. Both words appear in the qualifications for elders in Titus. See G4998
• κόσμιος (kosmios) – “orderly, respectable, modest” (kos-me-os) – Describes someone whose outward behavior reflects inner discipline and propriety, complementing the internal focus of ἐγκρατής. See G2887
• νηφάλιος (nēphalios) – “sober, temperate, vigilant” (nay-fal-ee-os) – Originally referred to abstinence from wine but broadened to mean general vigilance and clear-headedness, related to but distinct from the broader self-mastery of ἐγκρατής. See G3524
• ἀκρατής (akratēs) – “without self-control, intemperate” (a-kra-tace) – The direct opposite of ἐγκρατής, used in 2 Timothy 3:3 to describe those in the last days who lack self-restraint. See G193
• ἐγκράτεια (enkrateia) – “self-control, temperance” (eng-krat-i-ah) – The noun form derived from the same root as ἐγκρατής, focusing on the quality or practice of self-mastery rather than the person possessing it. See G1466

Did you Know?

• Did you know that ancient athletic training incorporated the concept of ἐγκράτεια (the noun form of ἐγκρατής)? Athletes practiced strict dietary regimens, sexual abstinence, and rigorous training schedules—all forms of self-control designed to prepare them for competition. Paul draws on this athletic imagery in 1 Corinthians 9:25 when he writes, “Every athlete exercises self-control [ἐγκρατεύεται, verbal form] in all things. They do it to receive a perishable wreath, but we an imperishable.” This athletic metaphor would have powerfully illustrated for his readers that spiritual self-discipline, like athletic training, requires consistent practice, temporary sacrifice, and focus on the ultimate prize.
• Did you know that in ancient Greek medical texts, including those of Hippocrates and Galen, ἐγκράτεια was considered essential to good health? Physicians prescribed self-control in diet, sleep, exercise, and sexual activity as remedies for various ailments. The biblical view of self-control built upon this medical understanding but transformed it from merely a path to physical wellness into a spiritual discipline that promotes holiness. This connection between physical and spiritual health through self-control illustrates the holistic Hebrew concept that regards body and spirit as an integrated whole, not separated entities as in Greek dualism.
• Did you know that the Desert Fathers, early Christian ascetics who lived in the Egyptian wilderness beginning in the 3rd century CE, considered ἐγκράτεια one of the foundational virtues of monastic life? These spiritual pioneers practiced extreme forms of self-control—fasting, sleep deprivation, and isolation—not as ends in themselves but as means of training the soul to resist temptation and focus entirely on God. While modern believers may not adopt such radical practices, the Desert Fathers’ emphasis on ἐγκράτεια as spiritual training rather than mere moral restriction offers a helpful perspective: self-control is not about what we’re giving up but about what we’re making room for—a deeper relationship with God.

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.