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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Titus 2:11–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.
I.From the nature and design of the gospel.
Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,
1.They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain.
2.This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,
3.It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,
4.It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
5.This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,
(1.)To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,
(2.)To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, Co1 10:24; Co1 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, Co1 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,
(3.)To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luk 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Sōtēros, not kai tou Sōtēros, and so is kai rendered Co1 15:24, When he shall have delivered up the kingdom to God, even the Father; tō Theō kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (Jo1 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Phi 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe,
[1.]There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, Co1 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (Ti1 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope.
[2.]The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, Pe1 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! Pe2 3:11, Pe2 3:12. Looking and hastening, that is, expecting and diligently preparing for it.
[3.]At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (Pe1 1:3), turned to serve the living God, and wait for his Son from heaven, Th1 1:9, Th1 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, Ti2 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37.
[4.]The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,
II.From the end of Christ's death:
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,
1.The purchaser of salvation - Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God - man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,
2.The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17, Joh 10:18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, Ti1 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (Pe1 1:18, Pe1 1:19), called the blood of God (Act 20:28), that is, of him who is God.
3.The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, Pe1 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, Co2 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,
4.The ends of his giving himself for us,
(1.)That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Act 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God - man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25, Heb 9:26; Heb 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and,
(2.)To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon - to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And,
(3.)Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.
Historical interpretation
Eight Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, "looking for that blessed hope and appearing of our God and Saviour," when, having raised the saints among us, He will rejoice with them, glorifying the Father. To Him be the glory unto the endless ages of the ages. Amen.
Therefore, the common Director of our lives, the great Teacher, the Spirit of truth, wisely and cleverly set forth the rewards, in order that, rising above the present labors, we might press on in spirit to the enjoyment of eternal blessings. “Blessed is the man who has not walked in the counsel of the ungodly.” What is most truly good, therefore, is principally and primarily the most blessed. And that is God. So Paul also, when about to make mention of Christ, said: “according to the manifestation of our blessed God and Savior Jesus Christ.” For, truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure.
In fact, the life of virginity seems to be an actual refraction of the blessedness in the world to come, showing as it does in itself so many signs of the presence of those expected blessings which are reserved for us there. That the truth of this statement may be grasped we will verify in this way: It is so, first, because a man who has thus died once for all to sin lives for the future to God. This man brings forth no more fruit unto death. Having so far as in him lies made an end of this life according to the flesh, he awaits the expected blessing of the manifestation of the great God. He refrains from putting any distance between himself and this coming of God by an intervening posterity. The second reason is that he enjoys even in this present life a certain exquisite glory of all the blessed results of our resurrection. For the Lord has announced that the life after our resurrection shall be as that of the angels.
"That we should live godly in this present world."
And what is this hope? what the reward of our labors?
"Looking for the blessed hope and the appearing."
For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.
"Looking for the blessed hope and glorious appearing of our great God and Saviour."
Where are those who say that the Son is inferior to the Father?
"Our great God and Saviour." He who saved us when we were enemies. What will He not do then when He has us approved?
"The great God." When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.
And Paul said: “from whom is the Christ according to the flesh, who is over all things, God blessed forever, Amen.” And again: “No fornicator or covetous one has an inheritance in the kingdom of Christ and God.” And still again: “through the appearance of our great God and Savior Jesus Christ.” And John calls him by the same name of God when he says: “In the beginning was the Word, and the Word was with God; and the Word was God.”
For the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. After enumerating what he should teach to Titus - the old men, and old women, and young women and young men, and, lastly, servants, he now accurately declares. For the grace of God our Savior hath appeared to all men. For there is no difference between free and slave, Greek and barbarian, circumcised and uncircumcised, woman and man: but we are all one in Christ, we are all called to the kingdom of God, we are all reconciled to our Father after the offense; not by our merits, but by the grace of the Savior: whether it be that the living and subsisting grace of God the Father himself is Christ or that this is the grace of Christ the God and Savior, and that we are saved not by our own merit, according to what is said in another place: You will save them for nothing (Ps. 55: 8). This grace has shone upon all men in order to instruct us to renounce impiety and worldly desires and to live chastely, justly, and piously in this world. However, to deny impiety and worldly desires, as we have explained above, they confess to knowing God, but deny it by their deeds. I believe that this can be understood through opposing arguments. Therefore, worldly desires are those that are suggested by the prince of this world, and since they belong to this world, they pass through it like a cloud. But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world. This piety expects a blessed hope and the advent of the glory of the great God, and of our Savior Jesus Christ. Just as impiety fears the advent of the great God, so does piety confidently await it, secure in its works and faith. Where is the snake Arius? Where is the serpent Eunomius? The great God Jesus Christ, is called Savior, not the firstborn of every creature, not the Word of God and wisdom; but Jesus Christ: which words are of a human assumed. Nor indeed do we speak of one Jesus Christ and another Word, as a new heresy calumniates: but the same both before ages, and after ages, and before the world, and after Mary: nay, from Mary, we call Him Jesus Christ, our great God and Savior, who gave Himself for us, that He might redeem us from all iniquity, and might cleanse for Himself a people pleasing (for so it is held in Greek), and might make us zealous of good works. Often considering with myself what the word "pleasing" might mean, and asking of the wise of this world if they had perchance read it anywhere, I have never been able to find anyone who could tell me what it signified. Therefore, compelled, I have returned to the old testament, from which I thought that even the Apostle had taken what he had said; for, as a Hebrew among Hebrews, and as a Pharisee according to the law, he certainly placed in his letter what he knew he had read in the old testament. So in Deuteronomy I found this: "For you are a holy people to the Lord your God, and the Lord your God chose you to be his own possession out of all the nations on the face of the earth." (Deut. 7:6) And in the 134th Psalm, where we have, "Praise his name, for it is pleasant, for the Lord has chosen Jacob for himself; he has chosen Israel as his own possession" (Ps. 134:3-4): the words "his own possession" are in the Greek text εἰς περιουσιασμὸν, which Aquila and the fifth edition translate as "his own possession," while the Septuagint and Theodotion translate ἐξουσίασμα as "possession," changing only the syllable, not the sense. Symmachus therefore, for what is in Greek περιούσιον, in Hebrew, Sgolla, expressed ἐξαίρετον, that is, excellent or outstanding: for which word in another Latin book, he interpreted it as 'peculiar'. Therefore Jesus Christ, our great God and Savior, rightfully redeemed us with His Blood, so that He would make us a peculiar Christian people to Himself, which could then be peculiar if they were to exist as emulators of good works. Hence that which is written in the Latin Gospel, Give us this day our daily bread (Matt. 6:11), is better expressed in Greek asἐπιούσιον bread, that is, excellent, outstanding, and peculiar, which indeed descending from heaven, says, I am the bread which came down from heaven (John 6:41). For it is inappropriate that we who are forbidden to think about tomorrow, should be commanded to pray to the Lord about that bread which is to be slightly prepared and thrown away. There is little difference between "ἐπιούσιον" and "περιούσιον"; for only the preposition is changed, not the word. Indeed, some think that in the Lord's Prayer, "ἐπιούσιον" means bread that is above all substances, that is, above all material things. And if this meaning is adopted, it does not differ greatly from the sense we have explained. For whatever is outstanding and exceptional, is outside everything and above everything.
Here he says that he who according to the flesh derived his descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the apostle’s words to the excellent Titus: “Looking for that blessed hope and the glorious appearing of the great God and Savior Jesus Christ.” Here he calls the same one both Savior and great God and Jesus Christ.
If a believing woman living with an unbeliever is not actually virtuous, the sacrilege ordinarily becomes an offense against God.
waiting for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ.
waiting for the blessed hope. Behold also the rewards. For nothing is truly more blessed than His revealing.
of the glory. For the second coming of Jesus will be with glory, unlike the first which was in humility.
of our great God. Where now are the inventors of impious doctrines, who assert that Christ is not God, or is lesser than the Father? For in this place the Apostle openly professes that Christ is even the great God. Truly great, he does not distinguish against some lesser god: by no means! but absolutely so great that no one greater can be understood by it.
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Summary
Titus 2:13 presents a profound theological statement, serving as the ultimate motivation for the godly living Paul prescribes to Titus and the Cretan believers. It directs their gaze toward the future return of Jesus Christ, identifying Him unequivocally as "the great God and our Saviour." This verse encapsulates the Christian's eschatological hope, emphasizing that the glorious appearing of Christ is not merely a future event but a present impetus for righteous conduct and steadfast faith, culminating God's redemptive plan.
Context
Literary Context
Titus 2:13 concludes a section (Titus 2:11-14) that outlines the theological basis for the practical instructions given in Titus 2:1-10. Paul has just described how "the grace of God that brings salvation has appeared to all men" (Titus 2:11), teaching believers to renounce ungodliness and worldly passions and to live self-controlled, upright, and godly lives in the present age (Titus 2:12). Verse 13 then provides the eschatological motivation for this lifestyle, grounding present ethical behavior in future hope. The subsequent verse, Titus 2:14, further elaborates on Christ's redemptive work, stating that He "gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good." Thus, the entire passage forms a cohesive unit, moving from grace to godliness, motivated by hope, and rooted in redemption.
Historical & Cultural Context
Paul wrote this epistle to Titus, his trusted co-worker, who was left in Crete to organize the churches there (Titus 1:5). Crete was known for its difficult and often immoral culture, as highlighted by Paul's quote from a Cretan prophet in Titus 1:12. The early Christian communities on the island faced challenges of false teaching, moral laxity, and internal divisions. In this environment, Paul's instructions were crucial for establishing sound doctrine and fostering a distinct, godly lifestyle that would commend the gospel to outsiders. The emphasis on "sound doctrine" (Titus 1:9) and "good works" (Titus 2:7) was a direct response to the spiritual and moral climate, providing a stark contrast to the prevailing paganism and Jewish legalism. The hope of Christ's return served as a powerful antidote to despair and a catalyst for perseverance amidst such challenges.
Key Themes
This verse powerfully contributes to several key themes within the Epistle to Titus and Pauline theology. It underscores Eschatological Hope, pointing believers to the future return of Christ as the consummation of their salvation. It reinforces the theme of Godliness and Good Works, presenting the "blessed hope" as the ultimate motivation for living a life transformed by grace. Crucially, Titus 2:13 is a cornerstone for the Deity of Christ, explicitly identifying Jesus as "the great God and our Saviour," a profound theological affirmation that permeates the New Testament, from the opening of John's Gospel to the doxologies in Revelation. This verse also speaks to the Sufficiency of Christ's Redemption, as the one who appeared in grace (Titus 2:11) will appear again in glory to complete the salvation He initiated.
Exposition and Analysis
Key Word Analysis
From a primary root meaning "to anticipate, usually with pleasure." This word signifies expectation or confidence, both abstractly and concretely. In the New Testament, "hope" is not a mere wish but a confident assurance rooted in God's promises and the resurrection of Christ. It is a certainty about future realities, particularly the return of Jesus and the full realization of salvation.
From the base of dokeō, meaning "to seem, think." Dóxa refers to glory as something very apparent, encompassing dignity, honor, praise, and worship. When applied to Christ's appearing, it speaks of His manifest splendor, majesty, and divine radiance, signifying His full revelation in power and authority.
From epiphanēs, meaning "manifest." This term denotes a manifestation or advent. In the New Testament, it is specifically used to refer to the advent of Christ, both His first coming (e.g., 2 Timothy 1:10) and, as here, His future return in glory. It emphasizes a visible, public, and unmistakable revelation.
Of uncertain affinity, referring to a deity, especially (with the definite article) the supreme Divinity. In this context, it is used in conjunction with "Saviour Jesus Christ" to make a definitive statement about the divine nature of Jesus.
From sōzō, meaning "to save." This term designates a deliverer, specifically referring to God or Christ. It highlights Jesus' role as the one who brings salvation, deliverance from sin, and eternal life.
Verse Breakdown
"Looking for that blessed hope"
This phrase describes the active posture of believers. "Looking for" (Greek: prosdéchomai) implies an eager, confident waiting and expectation, not a passive idleness. The object of this anticipation is "that blessed hope" – a hope that is supremely happy, fortunate, and well-off (makários). This "hope" is not an abstract concept but a concrete reality: the return of Jesus Christ. It is a hope that brings joy and peace, contrasting sharply with the despair of the world.
"and the glorious appearing"
This clause clarifies the content of the "blessed hope." It is the epipháneia, the visible manifestation or advent, of Christ. This appearing will be "glorious" (dóxa), marked by divine splendor, majesty, and honor, distinct from His first, humble coming. This glory is inherent to His divine nature and will be fully revealed at His return.
"of the great God and our Saviour Jesus Christ;"
This is the theological climax of the verse. The grammatical construction in the original Greek (the Granville Sharp Rule) uses a single definite article ("the") before "great God" and "Saviour Jesus Christ," strongly indicating that both titles refer to the same person. This is a powerful, explicit affirmation of the deity of Jesus Christ, identifying Him as both "the great God" and "our Saviour." It underscores that the one who is returning in glory is none other than God Himself, who has also acted as our deliverer and redeemer.
Literary Devices
Titus 2:13 employs several significant literary devices. The most prominent is Theological Affirmation, specifically the Granville Sharp Rule of Greek grammar. This rule, based on the use of a single definite article with two nouns connected by "and" (καὶ), indicates that the two nouns refer to the same person. In this verse, "τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" (the great God and our Saviour Jesus Christ) grammatically equates Jesus Christ with "the great God," providing an unequivocal statement of His deity. This is not merely a grammatical point but a profound Christological Statement. Furthermore, the verse uses Eschatological Language, focusing on future events ("appearing," "hope") to motivate present action. The phrase "blessed hope" functions as a Metonymy, where "hope" stands for the object of hope, which is Christ's return. The juxtaposition of "blessed hope" and "glorious appearing" also creates a sense of Anticipation and Contrast, contrasting the present struggles with the future glory.
Theological and Thematic Connections
Titus 2:13 is a theological powerhouse, affirming the deity of Jesus Christ with striking clarity and providing a foundational motivation for Christian living. It connects the present reality of grace and ethical conduct to the future hope of Christ's return. This "blessed hope" is not a vague longing but a confident expectation rooted in the character and promises of God, who is Himself our Savior. The verse underscores that the same Christ who came in humility to bring salvation will return in glory as "the great God," completing His redemptive work and establishing His eternal kingdom. This dual identity—God and Savior—is central to Christian theology, ensuring that our hope is anchored in the divine power and faithfulness of the one who is both fully God and fully man. The anticipation of His glorious appearing fuels perseverance, purity, and passion for good works in the lives of believers.
Reflection and Application
The "blessed hope" of Titus 2:13 is far more than a theological concept; it is a dynamic force meant to shape every aspect of a believer's life. This verse calls us to live with an upward gaze, recognizing that our ultimate destiny is not in this transient world but in the glorious presence of our returning Lord. This hope should not lead to passive waiting or escapism, but to active, intentional godliness. Knowing that the "great God and our Saviour Jesus Christ" will appear in glory provides an unparalleled motivation for purity, self-control, and eagerness to do good works, as outlined in the preceding verses of Titus 2. It reminds us that our present struggles, temptations, and sufferings are temporary, overshadowed by an eternal weight of glory. This eschatological perspective provides resilience in the face of adversity, courage in the midst of compromise, and unwavering purpose in a world often devoid of true meaning. It transforms our daily walk into a joyful anticipation, living now in light of what is to come.
Questions for Reflection
FAQ
What is the "blessed hope" mentioned in Titus 2:13?
The "blessed hope" refers to the future return of Jesus Christ, often called the Second Coming or the Parousia. For believers, it is a supremely happy and fortunate expectation, not a fearful one, because it signifies the culmination of God's redemptive plan, the final defeat of evil, the resurrection of the dead, and the full establishment of God's eternal kingdom. It is the ultimate fulfillment of all God's promises to His people, bringing about eternal life and perfect fellowship with Him. This hope is a confident assurance, not a mere wish, rooted in the faithfulness of God.
Why is the grammatical structure of "the great God and our Saviour Jesus Christ" significant?
The grammatical structure, specifically the use of a single definite article ("the" - tou) before both "great God" and "Saviour Jesus Christ," is highly significant because it grammatically identifies Jesus Christ as both "the great God" and "our Saviour." This is known as the Granville Sharp Rule in Greek grammar. It provides a clear and powerful affirmation of the deity of Jesus Christ, demonstrating that Paul explicitly taught that Jesus is God. This is a crucial theological point, distinguishing Christianity from other belief systems and affirming the divine nature of the one who saves us. It means that the one who appeared in humility to save humanity is the same divine being who will return in glory.
How does this verse relate to living a godly life?
Titus 2:13 serves as the ultimate motivation for the godly living described in the preceding verses (Titus 2:11-12). Paul argues that because believers are "looking for" (eagerly awaiting) the glorious appearing of their divine Savior, they should live lives that are consistent with that hope. This means renouncing ungodliness and worldly passions, and living self-controlled, upright, and godly lives in the present age. The future hope provides a powerful incentive for present purity, perseverance, and dedication to good works, knowing that our efforts are not in vain and that our Lord will return to complete His work in us and through us.
Christ-Centered Fulfillment
Titus 2:13 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is simultaneously "the great God" and "our Saviour." This verse beautifully encapsulates the entirety of salvation history, from the first advent to the second. Jesus, the eternal Son, is the very God who "appeared" in human flesh, bringing salvation by grace (Titus 2:11), fulfilling ancient prophecies of a divine deliverer. His first coming, though humble, was an epipháneia – a manifestation of God's saving grace to all humanity, as seen in the incarnation described in John 1:14. The "blessed hope" then points to His glorious second epipháneia, when He will return not in humility but in the full splendor and majesty of His divine glory, as prophesied in Matthew 24:30 and Revelation 1:7. He is the one who "gave himself for us to redeem us from all wickedness" (Titus 2:14), and He is the one who will complete that redemption, transforming our lowly bodies to be like His glorious body (Philippians 3:20-21). Thus, Jesus Christ is the central figure of this hope: He is the promised God who saves, the one who has appeared, and the one who will appear again in ultimate triumph, making our hope not a distant wish, but a living, certain reality.