Titus 2:13 · Bible study
Titus 2:13 Commentary: Grammar of Our Great God and Savior
Greek · 11 what the commentators say
Meaning in one sentence
Explore the Greek grammar and interpretive debates of Titus 2:13, where Paul writes of 'our great God and Savior Jesus Christ' and the blessed hope of
Research Summary
- Meaning: Believers are to live in active, expectant hope for the second coming of Christ, who is identified as our great God and Savior.
- Key words: προσδεχόμενοι (awaiting with faith), ἐλπίς (confident hope), ἐπιφάνεια (visible manifestation), δόξα (glory), μεγάλου θεοῦ (great God), σωτήρ (Savior).
- Main debate: Whether the phrase ‘the great God and Savior Jesus Christ’ refers to one person (Christ as God) or two (the Father and Christ). The single article supports the one‑person reading; the ASV and some interpreters differ.
- Theological theme: The deity of Christ and the intimate connection between present sanctification and future glorification.
- Best use: Teaching on the second coming, Christ’s divinity, and the motivation for holy living rooted in hope.
Translation Comparison
BSB Berean Standard Bible 2020
as we await the blessed hope and glorious appearance of our great God and Savior Jesus Christ.
WEB World English Bible 2000
looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ,
KJV King James Version 1769
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
ASV American Standard Version 1901
looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ;
YLT Young's Literal Translation 1898
waiting for the blessed hope and manifestation of the glory of our great God and Saviour Jesus Christ,
Darby Darby Bible 1890
awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ;
Douay-Rheims Douay-Rheims Bible 1899
Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.
Translations in other languages (10 available)
Esperando aquella esperanza bienaventurada, y la manifestación gloriosa del gran Dios y Salvador nuestro Jesucristo|strong="G2424, G5547",
Aguardando a bem-aventurada esperança e o aparecimento da glória do grande Deus e nosso Salvador Jesus Cristo;
en attendant la bienheureuse espérance, et la manifestation de la gloire du grand Dieu et de notre Sauveur Jésus-Christ,
und warten auf die selige Hoffnung und Erscheinung der Herrlichkeit des großen Gottes und unsers Heilandes, Jesu Christi,
Verwachtende de zalige hoop en verschijning der heerlijkheid van den groten God en onzen Zaligmaker Jezus Christus;
aspettando la beata speranza e l’apparizione della gloria del nostro grande Iddio e Salvatore, Cristo Gesù;
Oczekując onej błogosławionej nadziei i objawienia chwały wielkiego Boga i zbawiciela naszego, Jezusa Chrystusa;
ожидая блаженного упования и явления славы великого Бога и Спасителя нашего Иисуса Христа,
等候 所盼望的 福，並 等候至大的 神 和 我們（或譯： 神─我們）救主 耶穌 基督 的榮耀 顯現。
Looking for the glad hope, the revelation of the glory of our great God and Saviour Jesus Christ;
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Titus 2:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse holds up the second coming of Christ as the believer’s great expectation. Vincent’s Word Studies notes that the verb προσδεχόμενοι (prosdechomenoi) means to receive in faith and then await expectantly. Barnes adds that believers are called to live in a posture of constant expectation, ready for the Lord whenever He comes. Jamieson-Fausset-Brown point out that the single Greek article covering both ‘hope’ and ‘appearing’ joins them closely: the hope is realized only at the appearing. There is broad agreement that this appearing will be a manifestation of glory. The Cambridge Bible notes that the related verb ‘appeared’ (ἐπεφάνη) in verse 11 describes the first coming of grace, while the same root (ἐπιφάνεια) here points to the future coming of glory. On the debated phrase ‘great God and Savior,’ the majority of the supplied commentators, Barnes, JFB, Vincent, Wesley, conclude that the grammar identifies one person, Jesus Christ, as both fully God and our Savior. The view that two persons are in view is also held, but the consensus among these sources leans strongly toward the single-person reading.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- One person (Jesus Christ as God): The single article before 'great God' and 'Savior' links them; the word epiphaneia is used elsewhere only of Christ; the context (verse 14) speaks only of Christ giving Himself.
- Two persons (God the Father and Jesus Christ): The ASV and some early versions translate as 'the great God and our Saviour'; Paul often distinguishes Father and Son; some argue the phrase 'our Saviour Jesus Christ' is a separate title.
What is clear: That the verse refers to the future glorious appearing of Jesus Christ, for which believers are to wait with eager hope.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'God and Savior' | The phrase refers to the one who will appear in glory at the end of the age. Christians agree that the appearing is the second coming of Christ. | Some traditions (following the Granville Sharp rule) hold that the grammar identifies one person, Jesus Christ, as both God and Savior. Others see two persons: God the Father and Jesus Christ the Savior. The ASV translation and some commentators (Alford as noted by Cambridge) lean toward two persons, while the majority of supplied commentators (JFB, Barnes, Vincent, Wesley) affirm one person. |
| Meaning of 'blessed hope' | It is the confident expectation of salvation fully realized at Christ's coming. | Some see it as the subjective grace of hope in the heart; others as the objective thing hoped for, eternal glory itself. Gill and the Cambridge Bible both note that 'hope' oscillates between the feeling and the object. |
| The grammar of the Greek article | The single article (τῦ) before μεγάλου θεοῦ and σωτῆρος joins the two nouns closely. | Whether that linkage is decisive for identifying one person or whether the nouns can still be distinguished. The Cambridge Bible records that Ellicott admits the grammatical rule creates a presumption for one person, but that in quasi‑proper names it cannot be pressed. JFB and Vincent consider it a strong argument for the deity of Christ. |
Historical & Cultural Context
Paul writes to Titus, a young pastor working on the island of Crete, a place known for its low moral standards. In chapter 2, Paul gives instructions for different groups in the church: older men, older women, younger women, and slaves. Each is called to live in a way that ‘adorns the doctrine of God our Savior.’ Verses 11, 14 form the theological heart of the chapter. They remind believers that the grace of God has ‘appeared’ (ἐπεφάνη) in the first coming of Christ, training us to live soberly, righteously, and godly in the present age. Now we wait for a second ‘appearing’ (ἐπιφάνεια), this time of glory.
The word ἐπιφάνεια was used in the Greek world of a royal visit or a divine revelation. Paul adopts it for the coming of Christ in power and majesty. The phrase ‘blessed hope’ echoes the Old Testament expectation of God’s saving intervention, such as Isaiah 25:9: ‘Behold, this is our God! We have waited for him, and he will save us!’ The cross-references in Matthew 16:27 and 25:31 describe the Son of Man coming in His Father’s glory. Here Paul identifies that coming as the ‘appearing of the glory of our great God and Savior, Jesus Christ.’ For the Cretan believers, surrounded by corruption and false teaching, this hope was not a vague dream but the anchor that kept their daily obedience from drifting into despair.
Literarily, Paul connects the grace that appeared (first coming) with the glory that will appear (second coming). The same grace that teaches holy living also fuels eager waiting. This waiting is not passive resignation; it is the active, joyful expectation of Simeon (Luke 2:25), who was ‘waiting for the consolation of Israel.’
Textual Notes
The consulted sources note no significant textual variants in Titus 2:13. The Greek text is well established in modern critical editions. A minor variation in word order (some manuscripts read Χριστοῦ Ἰησοῦ instead of Ἰησοῦ Χριστοῦ) does not affect the meaning. The supply of articles and the case endings are consistent across witnesses.
Reception History
This verse has served as a key text in debates about the deity of Christ throughout church history. The early church interpreted it as affirming that Jesus Christ is God, and it was used by the Nicene fathers against the Arians. Wesley’s note explicitly references the Arian view that Christ would be a ‘little God,’ arguing instead that the grammar shows He is the great God. The Reformers, including Calvin, read the passage as a clear assertion of Christ’s divinity. In modern scholarship, Titus 2:13 has become a central test case for the Granville Sharp rule on Greek grammar, with scholars on both sides of the debate using it to support their positions. It has also been a source of comfort in hymns and liturgies that anticipate the second coming, though no specific hymns are named in the supplied excerpts.
Preaching This Verse
Three-point outline
- The Posture of Waiting. ‘Looking for’ (προσδεχόμενοι) implies eager, patient expectation. It is the posture of Simeon (Luke 2:25) and of the whole creation that groans for redemption. This waiting involves faith, hope, and love together, as Gill notes, ‘looking includes all the three graces.’
- The Content of Hope. ‘The blessed hope and appearing of glory’, the hope is the object we desire, and the appearing is the event that brings it. The glory is both Christ’s own glory and the share believers will have, as expressed in Colossians 3:4: ‘When Christ, who is our life, is revealed, then you will also be revealed with him in glory.’
- The Object of Worship. ‘Our great God and Savior Jesus Christ’, the single article shows that the same person is both God and Savior. He is not less than God, but the Great God who gave Himself for us (verse 14). This grounds our hope: we wait for a divine Savior.
Five-point outline
- The People. Those who have been taught by grace (verse 12), believers who have denied ungodliness and worldly lusts.
- The Posture. ‘Looking for’, continuous, active waiting that shapes the present.
- The Prize. ‘The blessed hope’, salvation fully realized, eternal life in God’s presence.
- The Phenomenon. ‘The appearing of the glory’, the visible manifestation of the divine majesty.
- The Person. ‘Our great God and Savior Jesus Christ’, fully divine and fully our Savior, the center of our hope.
Illustration hooks
- Waiting for a loved one at an airport. You arrive early, you watch the arrivals board, you stay ready. The hope of reunion changes your present mood and shapes what you do while you wait.
- A farmer watching for harvest. The work is hard, but the expectation of the crop reframes every task as meaningful preparation.
- A child counting the days until a parent returns from a long trip. The hope sustains them through separation.
Questions your congregation is asking
- How can I genuinely look forward to Christ’s coming when the thought of judgment makes me afraid?
- If Jesus is called ‘great God’ here, how do we relate to the Father and the Son in worship without confusion?
- What does it look like to live godly lives while waiting? Does that mean we do nothing but pray?
Leading a Discussion
Paul has just given a list of practical instructions for different groups in the church. Then he grounds it all in the gospel: God’s grace appeared to save us, trains us to live holy lives, and gives us a hope to wait for. That hope is the appearing of our great God and Savior. This passage connects present obedience with future expectation.
Discussion questions
- What does Paul say we should be ‘looking for’ in verse 13? What words does he use to describe it?
- How is this ‘hope’ described? Why do you think he calls it ‘blessed’?
- Why does Paul use the word ‘appearing’ (ἐπιφάνεια) here? How does it connect with the statement that grace ‘appeared’ in verse 11?
- Some translations read ‘the great God and our Saviour’ (suggesting two persons), while others read ‘our great God and Saviour Jesus Christ’ (suggesting one person). What difference does this make for understanding who Jesus is and what we are waiting for?
- In what ways does the expectation of Christ’s appearing affect your daily choices, especially in hard or mundane moments?
- How can this small group help one another ‘look for’ this hope in the middle of ordinary life?
- Pick one practical step you can take this week to live more in light of the coming glory.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 19:25 | But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth. |
| Job 19:27 | whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me. |
| Isaiah 25:9 | It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for him. We will be glad and rejoice in his salvation!” |
| Matthew 16:27 | For the Son of Man will come in the glory of his Father with his angels, and then he will give to everyone according to his deeds. |
| Matthew 25:31 | “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. |
| Matthew 26:64 | Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.” |
| Mark 8:38 | For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.” |
| Mark 14:62 | Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes two parts of this verse: the blessed hope refers to eternal glorification in general, while the glorious appearing points specifically to the resurrection of the body when Christ transforms our lowly bodies to be like his own.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the "great God" in this verse refers to Jesus Christ, not God the Father. He
Calvin's Commentaries Reformed 1564
Calvin stresses that sound doctrine is not merely correct teaching but teaching that actually feeds and builds up souls in godliness. He sees the remedy against useless fables in continuous, lifelong preaching of this wholesome doctrine, not occasional mention. Titus must be always employed in this task as long as he holds office.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator sees Titus 2:11-14 as Paul's fervent outburst about the threefold work of "our Saviour God": a past redemption through Christ, a present grace that guides daily holy living, and a future hope of Christ's glorious appearing. He emphasizes that the phrase "the great God and our Saviour" points to Christ as fully divine.
Geneva Bible Notes Reformed 1599
The Geneva notes highlight the grammatical structure of this verse to show that both "the great God" and "our Saviour Jesus Christ" refer to the same person. For them, this passage clearly affirms Christ's deity and identifies His second coming as the blessed hope believers eagerly await.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the "blessed hope" as eternal glory itself, not the grace of hope or Christ personally. He insists that "the great God and our Saviour Jesus Christ" describes one divine person, Jesus, proving his deity. The gospel directs believers to eagerly yet patiently await this glorious appearing, which will bring their full salvation.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues from the single Greek article that "the great God and our Saviour Jesus Christ" refers to one person, not two. He also notes that Paul consistently uses "appearing" only for Christ's coming, never for the Father. This makes Christ both the great God and the object of the believer's blessed hope.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the gospel’s grace is not merely a free gift but a teaching force that obliges believers to reject ungodliness and live disciplined, upright lives. This grace, which brings salvation, aims to instruct all people in their proper duties and to purify a people eager for good works.
Vincent's Word Studies Evangelical 1887
Vincent highlights a grammatical choice in the original Greek: the phrase "our great God and Savior Jesus Christ" can be read as referring either to two persons, God the Father and Christ, or to one person, Christ himself. He adopts the reading that asserts Christ's deity, though he admits the evidence is evenly balanced.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley reads the phrase as identifying one person, not two: the great God and our Saviour Jesus Christ are the same divine being. This directly opposes the Arian view that Christ is a lesser, created god. For Wesley, the grammar itself declares Christ to be the great God.