Refuting the claim that Titus 2:13 is not referring to the divinity of Jesus
A Biblical Defense of the Divinity of Christ
Preface: This article is a response to the claims in the article "Why Titus 2:13 doesn’t call Jesus God." The author pointed me to his article as a rebuttal to my claims in my article:
While I appreciate him taking the time to read my article his argument, needs to be addressed carefully, biblically, and with reverence for the full counsel of Scripture. The attempt to separate Jesus from the identity of God in Titus 2:13 is not only a misreading of the Greek grammar but a fundamental misunderstanding of the revelation of Christ in the New Testament. The deity of Jesus is not a later theological invention—it is the very heart of the apostolic witness and the fulfillment of Israel's hope in the one true God who would come to save His people.
1. The Greek Grammar and Context of Titus 2:13
First off, I am not a Greek Scholar nor can I read the Greek. The argument here is purely off of reading the work of Greek Scholars. I will try to provide sources for all claims.
The text of Titus 2:13 in Greek reads:
"προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ"1
Here, "τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ" is a construction known as the Granville Sharp Rule in Greek grammar2, which asserts that when two singular nouns in this case, "God" and "Savior" are connected by "καὶ" "and" and share a single definite article "τοῦ", they refer to the same person—Jesus Christ. This rule is not disputed among scholars of biblical Greek. Thus, Paul is not speaking of two distinct beings whose glory appears—he is directly identifying Jesus Christ as both "our great God and Savior." In fact, and I quote the above referenced note:
“The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point…”
To argue otherwise is to deny the basic rules of the language the Holy Spirit chose to communicate the gospel.
Additionally, Paul is "looking for" the appearing not merely of "the glory" but of the glory of our great God and Savior, Jesus Christ. Jesus is not merely a reflection of God's glory—He is the glory of God in person, because He is God.
"In Him all the fullness of Deity dwells in bodily form." — Colossians 2:9
"The Word was God... and the Word became flesh and dwelt among us, and we beheld His glory." — John 1:1,14
2. Jesus as the Glory of God—Not Just a Reflection, but God Himself
The argument presented treats Jesus as merely the "glory" of God, a kind of manifestation distinct from God's essence. But Scripture does not present Jesus as merely a vessel of glory—He is the LORD of Glory.
"They would not have crucified the Lord of Glory." — 1 Corinthians 2:8
If Jesus were only the "glory of God" in a non-divine sense, Paul could not call Him the Lord of Glory—a title belonging to Yahweh alone see Psalm 24:7-10.
Furthermore, Hebrews 1:3 does say that Jesus is the "radiance of God's glory," but also says He is "the exact representation of His nature." That doesn't allow for a separation of essence—it confirms oneness of nature between the Father and the Son. You cannot be the "exact imprint" of God's being and be anything less than fully God.
3. Other Passages Affirming the Deity of Christ
To claim that Paul and the early church didn't see Jesus as God is to ignore the mountain of textual evidence. Let's revisit a few:
"...Christ, who is God over all, blessed forever." — Romans 9:5
Thomas confesses to Jesus, "My Lord and my God!" — John 20:28, and Jesus affirms this declaration rather than correcting him.
"...our God and Savior, Jesus Christ." — 2 Peter 1:1, same grammatical construction as Titus 2:13.
4. Misreading 1 Corinthians 15 and the End of All Things
The citation of 1 Corinthians 15:24-28 is often misused to suggest that Jesus is somehow less than God because He "hands over the kingdom to the Father." But this passage is not a denial of Jesus' deity—rather, it speaks of the Son's role in the redemptive plan to restore all things under God's dominion, which He, as the Son, fully shares.
"Then the Son Himself will also be subjected to Him who put all things in subjection under Him, that God may be all in all." — 1 Corinthians 15:28
The Son eternally submits in relationship to the Father within the Trinity, but submission in role is not inferiority in essence. The Father, Son, and Spirit are one God in three persons, each fully divine, co-equal, and co-eternal.
Relational Christianity and Identity in Christ
Understanding Jesus as God in the flesh is not an abstract theological point—it is the foundation of our relationship with Him. If Jesus is not God, He cannot be the perfect Savior, nor can He fully reconcile us to God. But because He is both God and man, He stands as the eternal bridge, bringing us into union with the Father. This means our identity is rooted in His divine nature—we are made partakers of the divine nature through Christ 2 Peter 1:4.
Apologetics and the Defense of Faith
To deny the deity of Christ is to shatter the gospel itself. Without the eternal Son taking on flesh, there is no incarnation, no cross, no resurrection that conquers sin and death forever. The evidence of Scripture, from Greek grammar to theological context, compels us to see Christ as fully God and fully man, the only possible Savior. Our faith stands on the unshakable truth of who Jesus is—not a mere messenger, but the LORD Himself.
Humanity’s Cosmic Role and Redemption
Jesus' appearing is the appearing of God Himself to redeem and restore all creation. Titus 2:13 is not just about personal salvation but about the cosmic hope of the return of our God and Savior who will renew all things. We wait for God to appear, because Jesus' return is the return of the Creator-King to set right what was broken. In Him, we are co-heirs of this restored Kingdom.
Biblical Theology and the Supernatural Worldview
The Bible's supernatural worldview is grounded in God's self-revelation through Jesus. The Trinitarian nature of God—Father, Son, Spirit—is not theological fluff, but the reality of God's being. In Jesus, Yahweh came to dwell among us, to defeat the principalities and powers, and to bring His kingdom on earth as it is in heaven. This cosmic battle and victory are bound up in the truth that Jesus is God, the LORD of Hosts.
Call to Action
If you've been taught to see Jesus as anything less than God Himself, I urge you: repent of that false view and come to know the real Jesus—the One who is both God and Savior. Fall on your face before Him, worship Him, and give Him your life. Only God in the flesh could bear your sin, destroy death, and rise again to give you life. Step into the truth of who He is, and let His Spirit awaken you to righteousness.
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