The Meaning of Titus 2:9 Explained

Titus 2:9

KJV: Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

YLT: Servants -- to their own masters are to be subject, in all things to be well-pleasing, not gainsaying,

Darby: bondmen to be subject to their own masters, to make themselves acceptable in everything; not gainsaying;

ASV: Exhort'servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying;

KJV Reverse Interlinear

[Exhort] servants  to be obedient  unto their own  masters,  [and] to  please [them] well  in  all  [things]; not  answering again; 

What does Titus 2:9 Mean?

Context Summary

Titus 2:9-15 - How We May "adorn The Doctrine"
The servants addressed in this tender and priceless paragraph were household slaves, employed in the most menial drudgery, but they were taught that even they might adorn the Gospel as jewels adorn the brow of beauty. Their holy lives might display and set forth its loveliness. To please one's superiors, in all things so far as our loyalty to Christ permits, is to commend Christ to our households, and win His approval. The grace of God has ever offered salvation, but in Jesus it was brought to our doors. In its first appearance, it came to teach; in its second appearance, it will bring us glory. Have we sat sufficiently long in the school of grace, that our gentle Teacher may instruct us how to live? It must be soberly in regard to ourselves, righteously toward others, and godly toward God. And we cannot realize any one of these unless we resolutely deny ungodliness and worldly lusts. This was the aim and purpose of Jesus in coming to die for us. He wanted to redeem us from all iniquity, purify us as His own, and use us in all manner of good works. It is a solemn question whether that supreme purpose has been realized in our own experience. If not, why not? [source]

Chapter Summary: Titus 2

1  Directions given unto Titus both for his doctrine and life
10  Of the duty of servants, and in general of all Christians

Greek Commentary for Titus 2:9

Servants [δουλους]
“Slaves.” Supply “exhort” See note on 1 Timothy 6:1 for “masters” (δεσποταις — despotais). [source]
Well-pleasing [ευαρεστους]
See note on 2 Corinthians 5:9. Not gainsaying (mē antilegontas). “Not answer back.” See note on Romans 10:21. [source]
Not gainsaying [mē antilegontas)]
“Not answer back.” See note on Romans 10:21. [source]
To please them well in all things [ἐν πᾶσιν εὐαρέστους εἶναι]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]

Reverse Greek Commentary Search for Titus 2:9

Matthew 21:3 The Lord [ὁ κύριος]
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER-
-DIVIDER-
[source]

Acts 4:24 O Lord [Δεσποτα]
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
1 Corinthians 7:21 Care not for it [μη σοι μελετω]
“Let it not be a care to thee.” Third person singular (impersonal) of μελει — melei old verb with dative σοι — soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters. Use it rather (μαλλον χρησαι — mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι — eleutheriāi (instrumental case after χρησαι — chrēsai or δουλειαι — douleiāi)? Most naturally ελευτεριαι — eleutheriāi freedom, from ελευτερος — eleutheros just before. In that case ει και — ei kai is not taken as although, but και — kai goes with δυνασαι — dunasai “But if thou canst also become free, the rather use your opportunity for freedom.” On the whole this is probably Paul‘s idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησαι — Chrēsai is second person singular aorist middle imperative of χραομαι — chraomai to use, old and common verb. [source]
1 Timothy 6:1 Masters [δεσπότας]
Comp. Titus 2:9, and see on 2 Peter 2:1. Not in Paul, who styles the master of slaves κύριος LordSee Ephesians 6:9; Colossians 4:1. [source]
1 Timothy 6:1 Under the yoke [υπο ζυγον]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον — zugon from ζευγνυμι — zeugnumi to join). [source]
Titus 2:8 He that is of the contrary part [ο εχ εναντιας]
“The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. [source]
Titus 1:9 The gainsayers [τοὺς ἀντιλέγοντας]
In Pastorals only here and Titus 2:9. Once in Paul, Romans 10:21, cit. Mostly in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ. gegen ) “against,” and “say.” Wiclif, Luke 21:15: For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye.” [source]
Titus 2:8 That cannot be condemned [ακαταγνωστον]
Only N.T. example (verbal, α — a privative and καταγνωστος — katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας — ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα — hina and second aorist passive subjunctive of εντρεπω — entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον — phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Hebrews 12:28 Acceptably [εὐαρέστως]
N.T.oolxx. Ἑυαρεστεῖν tobe well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasingsee on Titus 2:9. [source]
1 Peter 2:18 Servants [οι οικεται]
Note article with the class as with ανδρες — andres (1 Peter 3:7), though not with γυναικες — gunaikes (1 Peter 3:1). Οικετης — Oiketēs old word from οικος — oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος — doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης — Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]

What do the individual words in Titus 2:9 mean?

Servants to their own masters are to be subject in everything well-pleasing to be not gainsaying
Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν εὐαρέστους εἶναι μὴ ἀντιλέγοντας

Δούλους  Servants 
Parse: Noun, Accusative Masculine Plural
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
ἰδίοις  to  their  own 
Parse: Adjective, Dative Masculine Plural
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
δεσπόταις  masters 
Parse: Noun, Dative Masculine Plural
Root: δεσπότης  
Sense: a master, Lord.
ὑποτάσσεσθαι  are  to  be  subject 
Parse: Verb, Present Infinitive Passive
Root: ὑποτάσσω  
Sense: to arrange under, to subordinate.
πᾶσιν  everything 
Parse: Adjective, Dative Neuter Plural
Root: πᾶς  
Sense: individually.
εὐαρέστους  well-pleasing 
Parse: Adjective, Accusative Masculine Plural
Root: εὐάρεστος  
Sense: well pleasing, acceptable.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἀντιλέγοντας  gainsaying 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: ἀντιλέγω  
Sense: to speak against, gainsay, contradict.