Titus 2:14

Ver. 14. In this verse we have an expansion of the term Saviour applied to Christ, so presented as to bring out a fresh exhibition of the grand moral aim contemplated in the grace of the gospel: Who gave Himself for us Himself, ἑαυτὸν, as contradistinguished from any inferior gift, and that for us, ὑπὲρ ἡμῶν, not exactly in our room or stead (which ἀντὶ ἡμῶν would have expressed), but in our behalf It was altogether in our interest that the great self-sacrificing deed was done; and in what respect is immediately stated: in order that He might redeem λυτρώσηται, by the paying of a ransom free us from all iniquity, and purify to Himself a peculiar people, zealous of good works. It is what may be called the redemptive, not the atoning or propitiatory aspect of Christ's work, which is here brought into view, though the two are very closely interconnected, and the one now under consideration presupposes and is founded upon the other; for it is only by virtue of the reconciliation with God, effected through the propitiatory death of Christ, that there is attained by the sinner such a participation in the life of Christ, and such renewing and strengthening aid from the Spirit of grace, as may enable him to break the bonds of his spiritual captivity, and rise into the pure and glorious liberty of God's children. Having through His obedience unto death paid the costly ransom through which this happy change is accomplished, Christ is therefore said to have redeemed from iniquity those who share in His salvation, and purified them to Himself as a peculiar people λαὸν περιούσιον, a people over and above, occupying a position separate and peculiar, like one's peculium or special treasure. The expression, as used here, is taken from Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2, where the Sept. gives it as the equivalent of the Heb. segullah (סְגֻלָּה), treasure, or peculiar possession. In meaning, it substantially coincides with the λαὸς εἰς περιποίησιν of  1 Peter 2:9, a people for doing about, preparing, and fashioning for one's special use, hence peculiar (οἰκεῖον, Theodoret). Jerome, with substantial correctness, and on the ground of those Old Testament passages having explained the phrase, adds: “Rightly, therefore, Christ Jesus, our Great God and Saviour, redeemed us by His blood, in order that He might make a Christian people peculiar to Himself, who should then indeed be peculiar, if they proved to be zealous of good works.” So that while the direct subject of the passage is sanctification, this is here, as in New Testament Scripture generally, made to spring out of that which is primarily the ground of our justification and peace with God.