The Meaning of Titus 2:14 Explained

Titus 2:14

KJV: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

YLT: who did give himself for us, that he might ransom us from all lawlessness, and might purify to himself a peculiar people, zealous of good works;

Darby: who gave himself for us, that he might redeem us from all lawlessness, and purify to himself a peculiar people, zealous for good works.

ASV: who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.

KJV Reverse Interlinear

Who  gave  himself  for  us,  that  he might redeem  us  from  all  iniquity,  and  purify  unto himself  a peculiar  people,  zealous  of good  works. 

What does Titus 2:14 Mean?

Study Notes

redeem
Sin.
Redemption
Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption
(1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" Romans 7:14 but are, moreover, under sentence of death; Ezekiel 18:4 ,; John 3:18 ; John 3:19 ; Romans 3:19 ; Galatians 3:10 , and the purchase price is the blood of the Redeemer who dies in their stead; Galatians 3:13 ; 2 Corinthians 5:21 ; Matthew 20:28 ,; Mark 10:45 ; 1 Timothy 2:6 ; 1 Peter 1:18 .
(2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale;
(3) lutroo, "to loose," "to set free by paying a price" John 8:32 ; Galatians 4:4 ; Galatians 4:5 ; Galatians 4:31 ; Galatians 5:13 ; Romans 8:21 . Redemption is by sacrifice and by power (See Scofield " Exodus 14:30 ") Christ paid the price, the Holy Spirit makes deliverance actual in experience Romans 8:2 .
(See Scofield " Isaiah 59:20 ") . See Scofield " Romans 1:16 ".
grace Grace (in salvation), Romans 4:4-16 ; Romans 3:24 . (See Scofield " John 1:17 ") .

Verse Meaning

Christ"s intent in providing salvation for us was to buy our freedom from slavery to sin and wickedness.
"First, the verb gave (and indeed the entire saying-who gave himself for us) portrays Christ"s death as a ritual offering made specifically to atone for sins ( Romans 4:25; Romans 8:32; compare Galatians 1:4)....
"Second, the note of willingness is emphasized, for it is said that he gave himself....
"Third, the phrase for us reveals that this offering was both representative and substitutionary." [1]
Christ"s purpose was also to purify a people for Himself who are eager to do what is right and good.
"When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see." [2]
"The highest and purest motivation for Christian behavior is not based on what we can do for God but rather upon what God has done for us and yet will do." [3]
To summarize this section ( Titus 2:11-14), the grace of God should result in the Christian"s present commitment to deny what He detests and to pursue what He values. We see God"s grace in His past provision of salvation in Christ and the prospect of Christ"s future return to take us to be with Himself forever. The fact that so few Christians make this commitment is disappointing, but it is true to life, and Jesus Christ anticipated it ( Luke 17:11-19).
"Verses11-14are notable for their perfect balance of doctrine with living. Beginning with the incarnation ("the grace of God hath appeared," Titus 2:11), they relate this doctrine to a life that denies evil and practices good here and now ( Titus 2:12); that sees in the return of Christ the incentive for godly conduct ("looking for that blessed hope ..." Titus 2:13); and that realizes, in personal holiness and good works, the purpose of the atonement ( Titus 2:14). The passage is one of the most concise summations in the entire N.T. of the relation of Gospel truth to life." [4]

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 2:14

Who gave himself for us [ος εδωκεν εαυτον υπερ ημων]
Paul‘s great doctrine (Galatians 1:4; Galatians 2:20; 1 Timothy 2:6). [source]
That he might redeem us [ινα λυτρωσηται]
Final clause, ινα — hina and the aorist middle subjunctive of λυτροω — lutroō old verb from λυτρον — lutron (ransom), in N.T. only here, Luke 24:21; 1 Peter 1:18. Purify to himself (καταρισηι εαυτωι — katharisēi heautōi). Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. Lawlessness See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Purify to himself [καταρισηι εαυτωι]
Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. [source]
Lawlessness [ανομιας]
See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
A people for his own possession [λαον περιουσιον]
A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). [source]
Zealous of good works [ζηλωτην καλων εργων]
“A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Gave himself for us [ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν]
See on 1 Timothy 2:6, and comp. Galatians 1:4. Ὑπὲρ onbehalf of; not instead of. [source]
Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Iniquity [ἀνομίας]
Only here in Pastorals. Lit. lawlessness. See on 1 John 3:4. [source]
Might purify [καθαρίσῃ]
In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, 2 Corinthians 7:1; Ephesians 5:26. oClass. Often in lxx. [source]
A peculiar people [λαὸν περιούσιον]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]
Authority [ἐπιταγῆς]
See on 1 Timothy 1:1. [source]
Despise [περιφρονείτω]
N.T.oOccasionally in Class. From περὶ beyond φρονεῖν tobe minded. To set one's self in thought beyond; hence; contemn, despise. Comp. 1 Timothy 4:12. The exhortation is connected with authority. Titus is to claim respect for his office and for himself as bearing it. [source]

Reverse Greek Commentary Search for Titus 2:14

Acts 19:31 Not to adventure himself []
” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι — didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Acts 19:31 Being his friends [οντες αυτωι πιλοι]
Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον — parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι — didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Galatians 1:4 Gave himself for our sins []
Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins ( περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ onbehalf of. The general preposition, however, may include the special. [source]
Ephesians 1:14 Of the purchased possession [τῆς περιποιήσεως]
See on peculiar, 1 Peter 2:9. The word originally means a making to remain over and above; hence preservation; preservation for one's self; acquisition; the thing acquired, or a possession. Used here collectively for the people possessed, as the circumcision for those circumcised, Philemon 3:3; the election for those chosen, Romans 11:7. Rev., God's own possession, God's own being inserted for the sake of clearness. Compare Isaiah 43:21; Acts 20:28; Titus 2:14. [source]
1 Timothy 3:9 In a pure conscience [ἐν καθαρᾷ συνειδήσει]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
1 Timothy 2:6 Who gave himself [ὁ δοὺς ἐαυτὸν]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
1 Peter 1:18 Ye were redeemed [ἐλυτρώθητε]
The verb occurs only in two other passages, Luke 24:21; Titus 2:14. It carries the idea of a ransom-price ( λύτρον , from λύω , to loose )With silver or gold ( ἀργυρίῳ ἢ χρυσίῳ )Lit., with silver or gold money; the words meaning, respectively, a small coin of silver or of gold. [source]
1 Peter 2:9 A people for God‘s own possession [λαος περιουσιος]
The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock). [source]
1 Peter 1:18 Ye were redeemed [ελυτρωτητε]
First aorist passive indicative of λυτροω — lutroō old verb from λυτρον — lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις — ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
1 Peter 2:9 An elect race [γενος εκλεκτον]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα — basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος — presbuteros =ιερευς — episcopos not ιερεις — hiereus We are all ετνος αγιον — hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 A holy nation [λαος εις περιποιησιν]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 John 1:7 Cleanseth [καθαρίζει]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]
1 John 1:7 And the blood of Jesus his Son cleanseth us from all sin [και το αιμα Ιησου του υιου αυτου καταριζει ημας απο πασης αμαρτιας]
This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 1:7 As he [ως αυτος]
As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).One with another (μετ αλληλων — met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]

What do the individual words in Titus 2:14 mean?

who gave Himself for us that He might redeem us from all lawlessness and might purify to Himself a people specially chosen zealous of good works
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ζηλωτὴν καλῶν ἔργων

ἔδωκεν  gave 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
ἑαυτὸν  Himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
λυτρώσηται  He  might  redeem 
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular
Root: λυτρόω  
Sense: to release on receipt of ransom.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἀνομίας  lawlessness 
Parse: Noun, Genitive Feminine Singular
Root: ἀνομία  
Sense: the condition of without law.
καθαρίσῃ  might  purify 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: καθαρίζω 
Sense: to make clean, cleanse.
ἑαυτῷ  to  Himself 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
λαὸν  a  people 
Parse: Noun, Accusative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
περιούσιον  specially  chosen 
Parse: Adjective, Accusative Masculine Singular
Root: περιούσιος  
Sense: that which is one’s own, belonging to one’s possessions.
ζηλωτὴν  zealous 
Parse: Noun, Accusative Masculine Singular
Root: ζηλωτής  
Sense: one burning with zeal, a zealot.
καλῶν  of  good 
Parse: Adjective, Genitive Neuter Plural
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ἔργων  works 
Parse: Noun, Genitive Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.