This densely packed verse from Paul’s epistle to Titus presents one of the clearest soteriological summaries in the New Testament. Every clause is loaded with purpose and theological intent, and the grammar of Titus 2:14 reflects it: ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων. The sentence is built around purpose clauses with subjunctives, a reflexive act of sacrifice, and a vision of God’s people as redeemed, purified, and eager to do good.
The Greek Text in Focus
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων (Titus 2:14)
“Who gave himself for us, so that he might redeem us from all lawlessness and purify for himself a people of his own possession, zealous for good works.”
Grammatical Highlights
- ὃς — relative pronoun, nominative masculine singular; refers back to Christ.
- ἔδωκεν — aorist indicative active, third singular; “he gave.”
- ἑαυτὸν — accusative reflexive pronoun; “himself.”
- ὑπὲρ ἡμῶν — preposition + genitive pronoun; “for us / on our behalf.”
- ἵνα λυτρώσηται — purpose clause; aorist subjunctive middle, third singular; “that he might redeem.”
- καὶ καθαρίσῃ — aorist subjunctive active, third singular; “and (that he might) cleanse / purify.”
- ἑαυτῷ — dative reflexive pronoun; “for himself.”
- λαὸν περιούσιον — accusative noun + adjective; “a special / treasured people.”
- ζηλωτὴν — accusative noun; “zealous one.”
- καλῶν ἔργων — genitive plural noun + adjective; “of good works.”
Aorist Giving: ἔδωκεν ἑαυτὸν
The verb ἔδωκεν (from δίδωμι) is aorist, denoting a decisive, once-for-all act. The reflexive pronoun ἑαυτὸν emphasizes that the gift was not an object, but the Lord himself. The preposition ὑπὲρ (“for / on behalf of”) expresses substitutionary or representative sacrifice. The grammar of this clause anchors the theology: redemption begins in divine initiative.
ἵνα + Subjunctive: Twin Purposes
Two coordinated subjunctive verbs follow ἵνα, forming a dual purpose: λυτρώσηται (“that he might redeem”) and καθαρίσῃ (“that he might purify”). The middle voice of λυτρώσηται may emphasize personal involvement in redeeming. The cleansing verb καθαρίσῃ governs the phrase ἑαυτῷ λαὸν: purification leads to belonging.
Belonging and Zeal: λαὸν… ζηλωτὴν
λαὸν περιούσιον refers to a people “of special possession,” echoing Exodus 19:5 (LXX: λαὸς περιούσιος). The word ζηλωτὴν (“zealous one”) is an appositive, giving the character of this purified people. καλῶν ἔργων is a genitive of content — they are zealous for good deeds. Greek syntax builds a crescendo: from sacrifice, to redemption, to sanctification, to purpose.
| Word / Phrase | Form | Function | Meaning |
|---|---|---|---|
| ἔδωκεν ἑαυτὸν | Aorist Indicative + Reflexive | Main clause | He gave himself |
| ὑπὲρ ἡμῶν | Preposition + Genitive | Beneficiary of action | For us |
| ἵνα λυτρώσηται | Aorist Subjunctive Middle | Purpose clause 1 | That he might redeem |
| καὶ καθαρίσῃ | Aorist Subjunctive Active | Purpose clause 2 | And purify |
| λαὸν περιούσιον | Accusative Noun + Adjective | Object of καθαρίσῃ | A special people |
| ζηλωτὴν καλῶν ἔργων | Accusative Appositive + Genitive | Description of the people | Zealous for good works |
The Grammar of a Redeemed People
Titus 2:14 shows how Greek grammar can embody the entire gospel in one sentence. The aorist points to a definitive act of self-giving. The subjunctives spell out divine purpose: freedom and purification. The reflexives underscore Christ’s personal investment. And the outcome is not vague spirituality — it is a people, marked by zeal, made ready to live out good works. Grammar here is not just theological — it is covenantal.
