
A detailed Bible study poster featuring Simon Brown examining Scripture and exploring Titus 2:13. The image represents the importance of studying biblical context, comparing passages, and examining the relationship between God the Father and Jesus Christ through Scripture.
QUICK FACTS!
TITUS 2:13 — DOES THIS VERSE PROVE JESUS IS GOD?
One of the most debated verses in the New Testament is Titus 2:13.
Trinitarian Christians often teach that this verse proves the Apostle Paul called Jesus “our great God and Savior.”
But is that really what Paul meant?
Who was Paul referring to?
Was Paul saying Jesus is God?
Or was Paul referring to two persons:
THE GREAT GOD AND FATHER
AND
THE SAVIOR JESUS CHRIST?
The key question is:
HOW SHOULD TITUS 2:13 BE UNDERSTOOD WHEN COMPARED WITH THE REST OF PAUL'S WRITINGS?
Paul repeatedly distinguishes between:
GOD THE FATHER
AND
THE LORD JESUS CHRIST.
For example:
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Philippians 1:2
“Now may our God and Father himself, and our Lord Jesus, direct our way to you.”
— 1 Thessalonians 3:11
“Blessed be the God and Father of our Lord Jesus Christ.”
— 1 Peter 1:3
The question every Bible student should examine is:
IS TITUS 2:13 TEACHING THAT JESUS IS THE ALMIGHTY GOD?
OR IS PAUL SPEAKING ABOUT THE ONE TRUE GOD AND HIS SON JESUS CHRIST?
Search the Scriptures.
Examine the context.
Compare the passages.
Follow the evidence wherever it leads.
FULL article here:
PART 1 — Titus 2:13: Does This Verse Really Call Jesus God?
-
What Trinitarians claim
-
The question: Who is Paul referring to?
-
The “quick facts”
-
Philippians 3:14 comparison
PART 2 — Who Is Returning? God, Jesus, or Both?
-
Revelation 1:8
-
Matthew 16:27
-
Jude 1:14–15
-
How God and His Son act together
PART 3 — God and His Son Working Together as One
-
John 10:38
-
John 14:10–11
-
Immanuel (“God with us”)
-
Jesus revealing the Father
PART 4 — The Biblical Pattern: God and Jesus Mentioned Together
-
1 Peter 1:21
-
Hebrews 9:28
-
Zechariah 14:5
-
Philippians 3:20
-
1 Thessalonians
-
2 Thessalonians
-
Revelation 11:15
PART 5 — The One True God and the Trinity Question
-
Isaiah 45:5
-
Deuteronomy 6:4
-
Mark 12:29
-
Romans 3:30
-
James 2:19
-
Trinity doctrine explanation
-
1 John 2:22–25 conclusion
A vertical Bible study banner featuring Simon Brown examining Scripture. The image highlights Titus 2:13 and the importance of studying biblical context, comparing passages, and carefully examining what the Bible teaches about God the Father and Jesus Christ.
PART 1 — TITUS 2:13: DOES THIS VERSE REALLY CALL JESUS GOD?
One of the most frequently quoted verses in discussions about whether Jesus is God is Titus 2:13.
Many Trinitarian Christians understand this verse as directly calling Jesus both “God” and “Savior.”
Titus 2:13 reads:
“Looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ.”
— Titus 2:13
At first glance, especially in many modern English translations, this can certainly sound as though Paul is describing Jesus Christ as “our great God and Savior.”
For this reason, Titus 2:13 is frequently presented as evidence for the deity of Christ.
But should we simply stop there?
Or should we do what every careful Bible student should do:
EXAMINE THE CONTEXT.
COMPARE PAUL WITH PAUL.
COMPARE SCRIPTURE WITH SCRIPTURE.
And ask whether another understanding is possible.
THE CENTRAL QUESTION
Who was Paul referring to when he wrote Titus 2:13?
Was he referring to ONE PERSON:
“Our great God and Savior Jesus Christ”?
Or was he referring to TWO:
OUR GREAT GOD
AND
OUR SAVIOR JESUS CHRIST?
This question matters enormously.
If Paul is identifying Jesus as “our great God,” Titus 2:13 becomes an important text in arguments for the deity of Christ.
But if Paul is referring to God and Jesus Christ together, then the verse does not establish that Jesus is the great God.
So how can we investigate this?
One important method is to examine Paul's normal way of speaking about God and Jesus.
PAUL REGULARLY DISTINGUISHES GOD FROM JESUS CHRIST
Throughout Paul's writings we repeatedly encounter a very clear pattern.
Paul speaks about GOD.
Then he speaks about JESUS CHRIST.
For example:
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Philippians 1:2
Notice the distinction:
GOD OUR FATHER
AND
THE LORD JESUS CHRIST.
Paul does the same thing elsewhere:
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Romans 1:7
Again:
GOD OUR FATHER
AND
THE LORD JESUS CHRIST.
And again:
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— 1 Corinthians 1:3
This distinction appears repeatedly throughout Paul's letters.
That should immediately make us cautious about taking one disputed construction and interpreting it without considering Paul's wider language.
WHAT DOES PAUL SAY IN TITUS ITSELF?
This becomes even more interesting when we examine the opening of the very same letter.
Paul writes:
“Paul, a servant of God and an apostle of Jesus Christ...”
— Titus 1:1
Notice again:
GOD
AND
JESUS CHRIST.
Paul identifies himself as:
A SERVANT OF GOD
AND
AN APOSTLE OF JESUS CHRIST.
Two are being distinguished.
Then Titus 1:4 says:
“Grace and peace from God the Father and Christ Jesus our Savior.”
Once again:
GOD THE FATHER
AND
CHRIST JESUS OUR SAVIOR.
This is extremely important when interpreting Titus 2:13.
Only a short distance before the disputed verse, Paul has explicitly distinguished:
GOD THE FATHER
FROM
CHRIST JESUS OUR SAVIOR.
Therefore, when we reach Titus 2:13, we should at least ask whether Paul could again be speaking about God and His Messiah together.
COMPARE PHILIPPIANS 3
There is another interesting comparison.
Paul writes:
“I press on toward the goal for the prize of the upward call of God in Christ Jesus.”
— Philippians 3:14
Notice the order:
GOD
then
CHRIST JESUS.
Later in the same chapter Paul writes:
“But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.”
— Philippians 3:20
Again Paul distinguishes the God who calls believers through Christ from Jesus Christ whom believers await as Savior.
This is consistent with Paul's normal theological language.
THE FATHER IS CALLED GOD
Paul could hardly have been clearer in passages such as 1 Corinthians 8:6:
“Yet for us there is one God, the Father, from whom are all things and we for Him; and one Lord, Jesus Christ, through whom are all things, and we through Him.”
— 1 Corinthians 8:6
Notice carefully:
ONE GOD — THE FATHER.
ONE LORD — JESUS CHRIST.
Paul does not erase the distinction between them.
He preserves it.
This same distinction appears again in Ephesians:
“One God and Father of all, who is over all and through all and in all.”
— Ephesians 4:6
And again:
“Blessed be the God and Father of our Lord Jesus Christ.”
— Ephesians 1:3
Think about those words:
THE GOD AND FATHER
OF
OUR LORD JESUS CHRIST.
This raises an obvious question:
If Paul's normal language identifies the Father as God and distinguishes Jesus as God's Christ and Lord, should Titus 2:13 automatically be interpreted as overturning that pattern?
THE GRAMMAR MUST BE TAKEN SERIOUSLY
We should also be fair with the evidence.
Many scholars and translators argue from the Greek grammar of Titus 2:13 that “our great God and Savior” refers to one person—Jesus Christ.
That interpretation should not simply be ignored.
However, grammatical arguments must still be considered alongside context, Pauline usage, and the wider biblical testimony.
This is precisely why Titus 2:13 deserves careful examination rather than being reduced to:
“Paul called Jesus God. End of discussion.”
The discussion is not that simple.
PAUL'S OWN WORDS MUST INTERPRET PAUL
Before deciding what Titus 2:13 means, we should therefore examine how Paul consistently speaks elsewhere.
Does Paul normally teach:
JESUS IS THE ONE GOD?
Or does he normally distinguish between:
GOD THE FATHER
AND
THE LORD JESUS CHRIST?
The repeated pattern is unmistakable.
“For there is one God, and one mediator between God and men, the man Christ Jesus.”
— 1 Timothy 2:5
Notice again:
ONE GOD.
Then:
ONE MEDIATOR BETWEEN GOD AND HUMANITY.
Who is that mediator?
CHRIST JESUS.
The mediator is distinguished from the God between whom he mediates.
Therefore, Titus 2:13 must be examined within this much larger biblical framework.
THE QUICK FACT
The Trinitarian interpretation of Titus 2:13 understands “our great God and Savior Jesus Christ” as referring entirely to Jesus.
My understanding is different.
I believe Paul is speaking within the same pattern found repeatedly throughout his writings:
THE GREAT GOD — THE FATHER
AND
THE SAVIOR — JESUS CHRIST.
But we should not reach that conclusion merely because Simon Brown says so.
SEARCH THE SCRIPTURES.
Examine the Greek arguments.
Examine the context.
Compare Titus with Paul's other letters.
And determine which interpretation best fits the complete biblical evidence.
In PART 2 we will examine another major question raised by Titus 2:13:
WHO IS COMING IN GLORY?
Is Scripture speaking only about Jesus?
Or does the Bible describe BOTH God and His Son being revealed together in the final establishment of God's Kingdom?

A dramatic Bible study poster examining Titus 2:13 and the question of who is coming in glory. The image represents God and His Son Jesus Christ, the return of Christ, the glory of the Father and the coming Kingdom, encouraging readers to search the Scriptures and examine the biblical evidence.
PART 2 — WHO IS COMING IN GLORY? GOD, JESUS, OR BOTH?
In Part 1 we examined Titus 2:13 and the question of whether Paul was calling Jesus “our great God,” or whether he was referring to God and Jesus Christ together.
Now we come to another important part of the verse:
“Looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ.”
— Titus 2:13
Many Trinitarians argue that because Jesus is the one who will appear, the entire expression must refer to Jesus.
But is that necessarily the only possible conclusion?
We need to examine the wider biblical picture.
WHO IS COMING?
There is absolutely no question that the New Testament teaches that Jesus Christ will return.
Jesus Himself said:
“For the Son of Man is going to come in the glory of his Father with his angels, and then he will repay each person according to what he has done.”
— Matthew 16:27
Notice something extremely important.
Jesus does not merely say that he will come in his own independent glory.
He says that the Son of Man will come:
IN THE GLORY OF HIS FATHER.
This immediately brings both the Father and the Son into the picture.
THE SON COMES IN THE FATHER'S GLORY
Jesus again said:
“For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.”
— Luke 9:26
Look carefully at the distinction:
THE SON OF MAN
THE FATHER
THE HOLY ANGELS.
Jesus is the one coming, but the glory associated with that coming includes the glory of his Father.
Therefore, the appearance of God's glory does not by itself require us to identify Jesus as the God whose glory is being revealed.
Jesus can reveal the Father's glory precisely because God has exalted him.
GOD GAVE JESUS HIS GLORY
Jesus prayed to his Father:
“The glory which you have given me, I have given to them.”
— John 17:22
Notice the direction:
GOD GAVE GLORY TO JESUS.
Jesus then shared glory with his followers.
This is important because possessing or displaying divine glory does not automatically mean that the recipient is the God who gave that glory.
Peter says something very similar:
“For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, ‘This is my beloved Son, in whom I am well pleased.’”
— 2 Peter 1:17
Again:
JESUS RECEIVED HONOR AND GLORY
FROM
GOD THE FATHER.
The Father and Son remain distinguishable.
JESUS WILL CERTAINLY RETURN
The New Testament repeatedly teaches the return of Jesus Christ.
Hebrews says:
“So Christ, having been offered once to bear the sins of many, will appear a second time, apart from sin, to those who eagerly wait for him for salvation.”
— Hebrews 9:28
Paul writes:
“But our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ.”
— Philippians 3:20
Therefore there should be no misunderstanding about my argument.
JESUS CHRIST IS RETURNING.
The question is whether the biblical picture of that future appearing involves Jesus independently of God, or whether God is revealing His own power, glory and Kingdom through His appointed Messiah.
THE NEW TESTAMENT POINTS EVERYTHING BACK TO GOD
Peter writes:
“Who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.”
— 1 Peter 1:21
Notice again:
GOD RAISED JESUS.
GOD GAVE JESUS GLORY.
THROUGH JESUS WE BELIEVE IN GOD.
OUR FAITH AND HOPE ARE IN GOD.
This is the same relationship we repeatedly encounter throughout Scripture.
God acts through His Son.
Jesus represents his Father.
Jesus carries out his Father's will.
Jesus reveals his Father's glory.
But the Father remains the God who sent, raised, exalted and glorified His Son.
WHAT ABOUT THE “DAY OF GOD”?
Peter writes:
“Looking for and hastening the coming of the day of God, because of which the heavens will be dissolved by fire, and the elements will melt with fervent heat.”
— 2 Peter 3:12
Notice that Peter calls this:
THE DAY OF GOD.
Yet the New Testament also speaks about:
THE DAY OF OUR LORD JESUS CHRIST.
Paul writes:
“Who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.”
— 1 Corinthians 1:8
Does this mean God and Jesus must therefore be the same person?
Not necessarily.
Rather, it demonstrates how closely God's final judgment and Kingdom are connected with the Messiah through whom God executes His purposes.
Paul explicitly says:
“God will judge the secrets of men by Jesus Christ.”
— Romans 2:16
GOD is the ultimate source of the judgment.
JESUS CHRIST is the one through whom God carries it out.
GOD HAS APPOINTED JESUS TO JUDGE
Paul preached:
“He has appointed a day in which he will judge the world in righteousness by the man whom he has ordained, of which he has given assurance to all men, in that he has raised him from the dead.”
— Acts 17:31
This passage is extremely important.
GOD APPOINTED THE DAY.
GOD WILL JUDGE THE WORLD.
But He will do so:
BY THE MAN WHOM HE APPOINTED.
Who is that man?
JESUS CHRIST.
And how did God demonstrate His appointment of Jesus?
GOD RAISED HIM FROM THE DEAD.
Once again we see two distinguishable persons working completely together in accomplishing one divine purpose.
WHAT ABOUT REVELATION 1:8?
Revelation contains another important statement:
“‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’”
— Revelation 1:8
The speaker is explicitly identified as:
THE LORD GOD.
THE ALMIGHTY.
Some Christians understand this verse as Jesus speaking.
I understand it as referring to God, the Father.
Why?
Because Revelation itself distinguishes God from Jesus Christ immediately before this.
Revelation 1:4–5 speaks of grace and peace:
“From him who is and who was and who is to come... and from Jesus Christ, the faithful witness, the firstborn of the dead.”
Notice the distinction.
There is:
HIM WHO IS, WHO WAS, AND WHO IS TO COME
AND
JESUS CHRIST.
Then only a few verses later Revelation 1:8 describes:
THE LORD GOD
WHO IS AND WHO WAS AND WHO IS TO COME
THE ALMIGHTY.
The wording strongly connects Revelation 1:8 with the first figure distinguished from Jesus in Revelation 1:4–5.
THE FATHER AND SON ARE TOGETHER IN THE KINGDOM
This relationship becomes even clearer later in Revelation.
After the seventh trumpet sounds, heaven declares:
“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever.”
— Revelation 11:15
Notice those remarkable words:
OUR LORD
AND
HIS CHRIST.
The Christ belongs to God.
Once again we have God and His Messiah together in the establishment of the Kingdom.
This same picture appears throughout Revelation:
GOD
AND
THE LAMB.
Revelation 5:13 says:
“To him who sits on the throne, and to the Lamb, be blessing, honor, glory, and dominion forever and ever.”
Again we have:
THE ONE SITTING ON THE THRONE
AND
THE LAMB.
They participate together in the final triumph of God's Kingdom, while remaining distinguishable.
WHAT ABOUT ZECHARIAH 14?
The Old Testament also describes Yahweh's dramatic intervention:
“Then Yahweh my God will come, and all the holy ones with you.”
— Zechariah 14:5
The New Testament describes Jesus coming with angels and saints.
This creates an important biblical relationship.
What Yahweh accomplishes in the final establishment of His Kingdom is carried out through His appointed Messiah.
That does not automatically require us to conclude that Yahweh and Jesus are the same person.
Jesus repeatedly teaches that the authority he possesses was GIVEN to him.
“All authority has been given to me in heaven and on earth.”
— Matthew 28:18
Given by whom?
GOD.
Paul explains the ultimate order:
“When all things have been subjected to him, then the Son himself will also be subjected to Him who subjected all things to him, that God may be all in all.”
— 1 Corinthians 15:28
This is an extraordinary passage.
Even after Jesus has exercised his Messianic authority, Paul distinguishes:
THE SON
FROM
THE ONE WHO SUBJECTED EVERYTHING TO HIM.
And ultimately:
THE SON HIMSELF IS SUBJECTED TO GOD.
GOD AND HIS SON WORK TOGETHER
This brings us back to Titus 2:13.
The Bible unquestionably teaches that Jesus Christ will return.
But it also teaches that:
Jesus comes in his Father's glory.
God gave Jesus glory.
God appointed Jesus.
God raised Jesus.
God gave Jesus authority.
God judges through Jesus.
God establishes His Kingdom through His Christ.
And ultimately Jesus remains subject to God.
Therefore, when Scripture describes the future appearing of God's glory and the coming of Jesus Christ, we should not automatically assume that the two must therefore be the same person.
The biblical picture repeatedly presents:
GOD THE FATHER
AND
HIS SON JESUS CHRIST
working perfectly together to accomplish God's purpose.
TWO PERSONS.
ONE PURPOSE.
ONE KINGDOM.
ONE DIVINE PLAN.
And this prepares us for PART 3.
Because Jesus Himself repeatedly explained this extraordinary relationship when he said:
“I am in the Father, and the Father is in me.”
What did Jesus mean?
Did he mean that he and the Father are literally the same God or person?
Or was Jesus describing the extraordinary unity between God and the Messiah whom He sent?
That is what we will examine next.
A Bible study poster examining Jesus’ words in John 14:10, “I am in the Father, and the Father is in me.” This study compares Scripture to investigate the relationship between God the Father and Jesus Christ and asks whether their unity means identity or perfect unity of purpose, love and mission.
PART 3 — “I AM IN THE FATHER, AND THE FATHER IS IN ME” — WHAT DID JESUS MEAN?
In Part 2 we examined the biblical teaching that Jesus Christ will return in glory.
We also saw that Jesus repeatedly connects his glory, authority and future Kingdom with GOD HIS FATHER.
Jesus said:
“For the Son of Man is going to come in the glory of his Father with his angels.”
— Matthew 16:27
This brings us to another extremely important question.
If God and Jesus work together so completely, does this mean they are literally the same God?
Or does Scripture describe TWO distinct persons united perfectly in purpose, authority and work?
Jesus gives us the answer in his own words.
THE FATHER IS IN JESUS
Jesus said:
“But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I am in the Father.”
— John 10:38
Notice exactly what Jesus says:
THE FATHER IS IN ME.
AND
I AM IN THE FATHER.
Some Christians understand statements like this as evidence that Jesus is God.
But is that what Jesus was actually saying?
We must allow Jesus to explain his own words.
Jesus later says:
“Do you not believe that I am in the Father, and the Father is in me? The words that I say to you I do not speak from myself; but the Father who remains in me does his works.”
— John 14:10
This is enormously important.
Jesus explains what it means for the Father to be “in” him.
THE FATHER DWELLING IN JESUS WAS DOING HIS WORKS THROUGH JESUS.
Jesus does not say:
“I am the Father.”
Instead, he distinguishes himself from the Father:
THE FATHER WHO DWELLS IN ME
DOES HIS WORKS.
Jesus continues:
“Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake.”
— John 14:11
Once again, Jesus speaks about an extraordinary unity between himself and God.
But unity does not necessarily mean identity.
THE FATHER AND SON ARE NOT THE SAME PERSON
Jesus repeatedly speaks to the Father.
Jesus prays to the Father.
Jesus was sent by the Father.
Jesus obeys the Father.
Jesus receives commandments from the Father.
Jesus receives authority from the Father.
Jesus receives glory from the Father.
Jesus ultimately subjects himself to the Father.
Therefore, the Father and Son cannot simply be collapsed into one person.
Jesus said:
“If I glorify myself, my glory is nothing. It is my Father who glorifies me.”
— John 8:54
Again we have:
JESUS
AND
HIS FATHER WHO GLORIFIES HIM.
Jesus said:
“For I have come down from heaven, not to do my own will, but the will of him who sent me.”
— John 6:38
Again:
JESUS HAS A WILL.
THE FATHER WHO SENT HIM HAS A WILL.
Jesus submits himself to the will of God.
“NOT MY WILL, BUT YOURS”
Perhaps nowhere is this distinction clearer than in Gethsemane.
Jesus prayed:
“Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
— Luke 22:42
Think carefully about these words:
NOT MY WILL
BUT YOUR WILL.
Jesus is speaking directly to his Father.
This is not one person pretending to speak to himself.
It is the Son submitting himself completely to the will of his God and Father.
THE FATHER IS GREATER THAN JESUS
Jesus also said:
“The Father is greater than I.”
— John 14:28
This statement should be taken seriously.
Jesus identifies someone other than himself as:
THE FATHER.
And Jesus says:
THE FATHER IS GREATER THAN I.
Whatever theological explanation someone ultimately gives to this verse, the distinction in Jesus' words cannot simply be ignored.
Jesus does not say:
“I am my Father.”
He says:
MY FATHER IS GREATER THAN I.
GOD WAS WITH JESUS
This same distinction appears in the preaching of the apostles.
Peter said:
“Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you...”
— Acts 2:22
Notice every part of this statement:
JESUS OF NAZARETH — A MAN.
APPROVED BY GOD.
GOD PERFORMED MIRACLES THROUGH HIM.
Peter does not describe Jesus as God performing miracles independently.
He says:
GOD DID THEM THROUGH JESUS.
This agrees perfectly with Jesus' own words:
“The Father who remains in me does his works.”
— John 14:10
Peter later says:
“God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.”
— Acts 10:38
Again:
GOD ANOINTED JESUS.
GOD GAVE JESUS POWER.
GOD WAS WITH JESUS.
Notice what Peter does NOT say:
“Jesus was God, therefore he possessed all power inherently.”
Instead:
GOD WAS WITH HIM.
IMMANUEL — “GOD WITH US”
This helps us understand another famous passage.
Matthew writes:
“Behold, the virgin will be with child, and will bring forth a son. They will call his name Immanuel,” which is, being interpreted, “God with us.”
— Matthew 1:23
Some immediately conclude:
“Immanuel means God with us, therefore Jesus must literally be God.”
But the wider biblical picture allows another understanding.
GOD WAS WITH HIS PEOPLE THROUGH HIS SON.
Peter explicitly says:
“God was with him.”
— Acts 10:38
And Jesus himself says:
“The Father who remains in me does his works.”
— John 14:10
God was therefore present and working through His Messiah.
Jesus perfectly represented the Father who sent him.
JESUS REVEALED GOD
This also helps explain Jesus' words:
“He who has seen me has seen the Father.”
— John 14:9
Did Jesus mean that he literally was the Father?
Clearly not, because only moments later he says:
“I am in the Father, and the Father is in me.”
— John 14:10
Jesus revealed the Father because the Father was working through him.
Jesus perfectly represented God's character, words, authority and purpose.
This agrees with another statement:
“No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, he has declared him.”
— John 1:18
Jesus REVEALED God.
He made God known.
He did not need to be the same person as God in order to reveal Him perfectly.
GOD SPOKE THROUGH HIS SON
Hebrews begins:
“God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son.”
— Hebrews 1:1–2
Again the distinction is unmistakable.
GOD SPEAKS.
HOW?
THROUGH HIS SON.
This is the same pattern found throughout Scripture.
God works through Jesus.
God speaks through Jesus.
God performs miracles through Jesus.
God judges through Jesus.
God gives authority to Jesus.
God reveals Himself through Jesus.
This is why Jesus could say:
“The word which you hear isn't mine, but the Father's who sent me.”
— John 14:24
JESUS DID NOT SPEAK FROM HIMSELF
Jesus repeatedly emphasized this.
“My teaching is not mine, but his who sent me.”
— John 7:16
And:
“For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.”
— John 12:49
Consider how powerful these statements are.
Jesus says:
MY TEACHING IS NOT MY OWN.
THE FATHER SENT ME.
THE FATHER GAVE ME A COMMANDMENT.
THE FATHER TOLD ME WHAT TO SAY.
This is the relationship Scripture repeatedly presents between:
GOD
AND
HIS CHRIST.
THEY ARE UNITED AS ONE
None of this diminishes Jesus.
Quite the opposite.
Jesus is God's uniquely begotten Son.
Jesus is the Messiah.
Jesus is the Savior appointed by God.
Jesus is Lord.
Jesus has been exalted above every other human being.
Jesus has been given authority in heaven and on earth.
Jesus will return in glory.
Jesus will judge the world on God's behalf.
But all of this occurs because:
GOD SENT HIM.
GOD ANOINTED HIM.
GOD EMPOWERED HIM.
GOD RAISED HIM.
GOD EXALTED HIM.
GOD GLORIFIED HIM.
GOD GAVE HIM AUTHORITY.
GOD WORKS THROUGH HIM.
This is what makes the unity between the Father and Son so extraordinary.
THEY ACT TOGETHER AS ONE.
But being united as one does not automatically mean being the same one God.
JESUS PRAYED THAT HIS FOLLOWERS WOULD ALSO BE ONE
This becomes particularly clear in John 17.
Jesus prayed concerning his disciples:
“That they may all be one, even as you, Father, are in me, and I in you, that they also may be one in us.”
— John 17:21
This verse is crucial.
Jesus uses the SAME LANGUAGE of unity for his followers.
He prayed that believers:
MAY ALL BE ONE
JUST AS
THE FATHER AND JESUS ARE ONE.
Obviously Jesus was not praying that every Christian would become one literal being or one person.
He was praying for perfect unity.
Jesus continues:
“The glory which you have given me, I have given to them, that they may be one, even as we are one.”
— John 17:22
There it is again:
THAT THEY MAY BE ONE
EVEN AS WE ARE ONE.
Therefore, when Jesus speaks about being one with his Father, we must allow John 17 to help explain what that unity means.
It is unity of purpose.
Unity of love.
Unity of mission.
Unity of work.
Unity of spirit.
Perfect agreement between God and His Son.
TWO DISTINCT PERSONS WORKING IN PERFECT UNITY.
WHAT DOES THIS HAVE TO DO WITH TITUS 2:13?
Everything.
When Paul speaks about the future glory associated with God and Jesus Christ, we should remember this biblical relationship.
God and His Son are not competing against one another.
They work together.
Jesus represents God perfectly.
God accomplishes His purposes through Jesus.
Therefore, Scripture can place God and Christ side by side in salvation, judgment, glory and the coming Kingdom without requiring us to conclude that they are the same person.
This prepares us for PART 4.
Because now we are going to examine something extremely important:
THE REPEATED BIBLICAL PATTERN OF GOD AND JESUS BEING MENTIONED TOGETHER.
Again and again Paul writes:
GOD OUR FATHER
AND
THE LORD JESUS CHRIST.
Does this repeated pattern help us understand the disputed wording of Titus 2:13?
That is what we will examine next.

A Bible study poster examining the repeated biblical pattern of God the Father and Jesus Christ being mentioned together throughout the New Testament. The study compares Titus 2:13 with Paul's writings and passages including 1 Corinthians 8:6, 1 Timothy 2:5 and 1 Thessalonians 3:11 to investigate the relationship between God and His Son Jesus Christ.
PART 4 — THE BIBLICAL PATTERN: GOD AND JESUS MENTIONED TOGETHER
In Part 3 we examined Jesus’ words:
“I am in the Father, and the Father is in me.”
— John 14:10
We saw that Jesus did not say that he was the Father.
Instead, Jesus explained that:
“The Father who remains in me does his works.”
— John 14:10
We also saw that Jesus prayed for his followers to become “one” just as he and his Father are one (John 17:21–22).
This brings us back to Titus 2:13.
If Paul was referring to BOTH God and Jesus Christ in Titus 2:13, would this be unusual?
Not at all.
In fact, throughout the New Testament we repeatedly find:
GOD
AND
JESUS CHRIST
mentioned together in the same sentence while remaining distinguishable.
Let us examine the evidence.
PAUL REGULARLY MENTIONS GOD AND JESUS TOGETHER
Consider Paul's words:
“Now may our God and Father himself, and our Lord Jesus, direct our way to you.”
— 1 Thessalonians 3:11
Notice the structure:
OUR GOD AND FATHER
AND
OUR LORD JESUS.
Paul clearly refers to two distinguishable figures.
He does the same thing only two verses later:
“So that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.”
— 1 Thessalonians 3:13
Again:
OUR GOD AND FATHER
AND
OUR LORD JESUS.
This is extremely relevant to Titus 2:13 because Paul is speaking about the future coming while mentioning God and Jesus together.
GOD OUR FATHER AND OUR LORD JESUS CHRIST
Paul gives us another striking example:
“Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish you in every good work and word.”
— 2 Thessalonians 2:16–17
Notice that Paul reverses the usual order here.
First:
OUR LORD JESUS CHRIST.
Then:
GOD OUR FATHER.
Does mentioning them together make them the same person?
Clearly not.
Paul distinguishes them while describing them together in the work of salvation and encouragement.
This is precisely why we should be careful about assuming that whenever God and Jesus appear together in one grammatical construction, they must therefore be one person.
PAUL'S OPENING GREETINGS ARE PARTICULARLY IMPORTANT
Again and again Paul's letters begin with almost the same declaration:
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Romans 1:7
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— 1 Corinthians 1:3
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— 2 Corinthians 1:2
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Galatians 1:3
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Ephesians 1:2
“Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Philippians 1:2
The pattern is remarkably consistent:
GOD OUR FATHER
AND
THE LORD JESUS CHRIST.
Why is this important?
Because when interpreting a disputed verse such as Titus 2:13, we should compare it with Paul's normal way of speaking.
And Paul's normal pattern repeatedly distinguishes God the Father from Jesus Christ.
THE GOD AND FATHER OF JESUS CHRIST
Paul goes even further.
He writes:
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.”
— 2 Corinthians 1:3
Notice:
THE GOD AND FATHER
OF
OUR LORD JESUS CHRIST.
Paul says something similar in Ephesians:
“Blessed be the God and Father of our Lord Jesus Christ.”
— Ephesians 1:3
Peter uses the same language:
“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.”
— 1 Peter 1:3
Again we find:
GOD THE FATHER
AND
JESUS CHRIST.
Jesus has a God.
The New Testament does not hide this fact.
Even after his resurrection, Jesus said:
“I am ascending to my Father and your Father, to my God and your God.”
— John 20:17
Think carefully about those words:
MY FATHER.
YOUR FATHER.
MY GOD.
YOUR GOD.
Jesus identifies the Father as:
MY GOD.
This same truth appears in Revelation.
The risen and glorified Jesus says:
“The one who overcomes, I will make him a pillar in the temple of my God... and I will write on him the name of my God...”
— Revelation 3:12
Jesus repeatedly says:
MY GOD.
Therefore, when Paul normally uses the word “God,” we must carefully investigate whom he means rather than automatically assuming that he is referring to Jesus.
THE ONE GOD AND THE ONE LORD
One of Paul's clearest statements is:
“Yet for us there is one God, the Father, from whom are all things and we for him; and one Lord, Jesus Christ, through whom are all things, and we through him.”
— 1 Corinthians 8:6
Paul identifies:
ONE GOD — THE FATHER.
And:
ONE LORD — JESUS CHRIST.
This verse is extremely important to my understanding of Titus 2:13.
Paul does not say:
“One God: Father, Son and Holy Spirit.”
Instead, in this passage he explicitly identifies:
THE ONE GOD
AS
THE FATHER.
Then he distinguishes:
THE ONE LORD
JESUS CHRIST.
This distinction is consistent with Jesus' own words:
“Father... this is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.”
— John 17:1,3
Again:
THE ONLY TRUE GOD
AND
JESUS CHRIST WHOM HE SENT.
ONE GOD AND ONE MEDIATOR
Paul gives us another exceptionally clear statement:
“For there is one God, and one mediator between God and men, the man Christ Jesus.”
— 1 Timothy 2:5
Notice the structure:
ONE GOD.
AND
ONE MEDIATOR.
The mediator is:
THE MAN CHRIST JESUS.
A mediator stands between parties.
Paul therefore distinguishes Jesus from the God between whom he mediates.
This again supports the repeated biblical pattern:
GOD
AND
HIS CHRIST.
WHAT DOES REVELATION 11:15 SAY?
Now consider one of the most powerful examples in Revelation:
“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever.”
— Revelation 11:15
Notice carefully:
OUR LORD
AND
HIS CHRIST.
Whose Christ?
GOD'S CHRIST.
This language has deep roots in Scripture.
Psalm 2 speaks about:
“Yahweh and against his Anointed.”
— Psalm 2:2
The Hebrew word translated “Anointed” is the word from which we derive the concept of Messiah.
Therefore, the biblical pattern is:
YAHWEH
AND
HIS MESSIAH.
In the New Testament:
GOD
AND
HIS CHRIST.
The Messiah is God's appointed and anointed King.
GOD ANOINTED JESUS
Peter preached:
“God anointed Jesus of Nazareth with the Holy Spirit and with power.”
— Acts 10:38
Who performed the anointing?
GOD.
Who was anointed?
JESUS.
Peter proclaimed something similar on Pentecost:
“Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”
— Acts 2:36
Again:
GOD MADE JESUS LORD AND CHRIST.
The distinction could hardly be clearer.
God is the One who exalts.
Jesus is the one God exalts.
Paul explains this beautifully in Philippians:
“Therefore God also highly exalted him, and gave to him the name which is above every name.”
— Philippians 2:9
Again:
GOD EXALTED JESUS.
GOD GAVE JESUS HIS POSITION.
And what is the ultimate result?
“That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
— Philippians 2:11
Notice where everything ultimately leads:
TO THE GLORY OF GOD THE FATHER.
JESUS IS OUR SAVIOR — BUT GOD IS THE SOURCE OF SALVATION
Some may ask:
“If Jesus is called Savior, doesn't that mean Jesus must be God?”
But Scripture itself shows that the title “Savior” can be associated with God while salvation is accomplished through the Messiah whom God appointed.
Peter proclaimed:
“The God of our fathers raised up Jesus... God exalted him with his right hand to be a Prince and a Savior.”
— Acts 5:30–31
Notice:
GOD RAISED JESUS.
GOD EXALTED JESUS.
GOD MADE JESUS A PRINCE AND SAVIOR.
Therefore, calling Jesus “Savior” does not erase the distinction between Jesus and the God who appointed him to that saving role.
Titus itself contains this remarkable pattern.
Titus 1:3 speaks of:
“God our Savior.”
Then Titus 1:4 speaks of:
“Christ Jesus our Savior.”
Later Titus 3:4 speaks of:
“God our Savior.”
Then Titus 3:6 speaks of:
“Jesus Christ our Savior.”
This is fascinating.
The same letter can speak of:
GOD OUR SAVIOR
AND
JESUS CHRIST OUR SAVIOR.
Why?
Because salvation originates with God and is accomplished through His Son.
Jesus himself said:
“For God so loved the world, that he gave his only begotten Son.”
— John 3:16
GOD IS THE SOURCE.
JESUS IS THE SON GOD GAVE.
GOD WAS IN CHRIST
Paul expresses this relationship beautifully:
“God was in Christ reconciling the world to himself.”
— 2 Corinthians 5:19
Notice exactly what Paul says.
GOD WAS IN CHRIST.
He does not say:
“God was Christ.”
Instead:
GOD
WAS IN
CHRIST.
This agrees remarkably well with Jesus' own words:
“The Father who remains in me does his works.”
— John 14:10
God worked through His Son.
God reconciled humanity through His Son.
God judges through His Son.
God saves through His Son.
God reveals Himself through His Son.
This is the extraordinary biblical relationship between the Father and Jesus Christ.
WHAT DOES THIS MEAN FOR TITUS 2:13?
Now return to our original question.
Titus 2:13 speaks about:
“our great God and Savior Jesus Christ.”
Many modern translations and many scholars understand the Greek construction as identifying Jesus as both “God” and “Savior.”
That grammatical argument deserves serious consideration.
But we must also examine Paul's broader theological pattern.
Again and again Paul speaks of:
GOD OUR FATHER
AND
THE LORD JESUS CHRIST.
He speaks of:
ONE GOD
AND
ONE MEDIATOR.
He identifies:
ONE GOD — THE FATHER.
He says:
GOD EXALTED JESUS.
GOD RAISED JESUS.
GOD GAVE JESUS AUTHORITY.
GOD WORKS THROUGH JESUS.
And Titus itself distinguishes:
GOD OUR SAVIOR
AND
CHRIST JESUS OUR SAVIOR.
For these reasons, I believe Titus 2:13 should be examined within this wider biblical pattern rather than being treated as an isolated proof-text.
DO NOT BUILD A DOCTRINE UPON ONE DISPUTED VERSE
This is one of the most important principles of Bible study.
When one verse is grammatically or interpretively disputed, we should not make that verse overturn dozens of passages whose distinctions are much clearer.
Instead:
COMPARE SCRIPTURE WITH SCRIPTURE.
COMPARE PAUL WITH PAUL.
COMPARE TITUS WITH TITUS.
And ask:
Which interpretation best agrees with the complete biblical testimony?
For me, the repeated pattern is clear:
ONE GOD — THE FATHER.
ONE LORD — JESUS CHRIST.
GOD
AND
HIS SON.
GOD
AND
HIS CHRIST.
THE FATHER
AND
THE SON.
Two distinguishable persons working together in complete unity to accomplish ONE divine purpose.
And this leads us into the FINAL PART of our Titus 2:13 investigation.
PART 5 — THE ONE TRUE GOD AND THE TRINITY QUESTION
We will examine:
“Hear, O Israel: Yahweh our God, Yahweh is one.”
— Deuteronomy 6:4
Jesus' own repetition of this commandment in Mark 12:29.
“There is one God.”
— Romans 3:30
“You believe that God is one. You do well.”
— James 2:19
And the extraordinary words of John:
“Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.”
— 1 John 2:22
THE FATHER.
AND
THE SON.
Does the Bible's repeated distinction between them agree with the later doctrine of the Trinity?
That is the question we will examine in Part 5.
A Bible study poster examining the One True God and the Trinity question, featuring the traditional Shield of the Trinity diagram alongside key Scriptures. The study compares the Trinity doctrine with Jesus' declaration that God is one, his prayer to the Father as “the only true God,” and Paul's teaching concerning the One God, the Father, and the Lord Jesus Christ.
PART 5 — THE ONE TRUE GOD AND THE TRINITY QUESTION
Throughout this study we have examined Titus 2:13 and asked a very important question:
DID PAUL REALLY CALL JESUS “OUR GREAT GOD”?
Or should the verse be understood within the repeated biblical pattern of:
GOD THE FATHER
AND
HIS SON JESUS CHRIST?
We have examined Paul's writings.
We have examined Jesus' own words.
We have examined the relationship between God and His Messiah.
And we have repeatedly encountered the same distinction:
GOD
AND
JESUS CHRIST.
Now we come to perhaps the most important question of all:
WHO DOES THE BIBLE IDENTIFY AS THE ONE TRUE GOD?
THE GREATEST COMMANDMENT
We should begin where Jesus himself began.
A scribe asked Jesus:
“Which commandment is the most important of all?”
Jesus answered:
“The first of all the commandments is, ‘Hear, Israel: the Lord our God, the Lord is one.’”
— Mark 12:29
Jesus was quoting the famous declaration of Deuteronomy 6:4:
“Hear, Israel: Yahweh is our God. Yahweh is one.”
— Deuteronomy 6:4
Think carefully about this.
Jesus was asked for:
THE MOST IMPORTANT COMMANDMENT.
And he began by affirming:
GOD IS ONE.
This was not an insignificant theological detail.
It stood at the heart of Israel's faith.
And Jesus reaffirmed it.
THE SCRIBE UNDERSTOOD JESUS
What happens next is extremely important.
The scribe responds:
“Truly, teacher, you have said well that he is one, and there is none other but he.”
— Mark 12:32
Notice the words:
HE IS ONE.
THERE IS NONE OTHER BUT HE.
Did Jesus correct him?
Did Jesus say:
“No, you misunderstand. God is actually three persons”?
No.
Instead Jesus approved his answer.
Mark tells us:
“When Jesus saw that he answered wisely, he said to him, ‘You are not far from God's Kingdom.’”
— Mark 12:34
This deserves serious consideration.
The man understood Jesus' teaching about God as:
HE IS ONE.
THERE IS NO OTHER BUT HE.
And Jesus said he answered wisely.
WHO IS THE ONE TRUE GOD?
Jesus gives an even more direct answer in his prayer shortly before his death.
Speaking to his Father, Jesus said:
“Father, the time has come...”
— John 17:1
Then Jesus prayed:
“This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.”
— John 17:3
Read those words carefully.
Jesus identifies the Father as:
THE ONLY TRUE GOD.
Then Jesus distinguishes himself as:
JESUS CHRIST
WHOM
THE ONLY TRUE GOD SENT.
The distinction is explicit:
YOU — THE ONLY TRUE GOD.
AND
JESUS CHRIST — WHOM YOU SENT.
This is one of the most important verses in my understanding of the identity of God and Jesus Christ.
PAUL IDENTIFIES THE ONE GOD
Paul gives us a remarkably similar statement:
“Yet for us there is one God, the Father, from whom are all things and we for him; and one Lord, Jesus Christ, through whom are all things, and we through him.”
— 1 Corinthians 8:6
Who does Paul identify as:
THE ONE GOD?
THE FATHER.
And who does Paul distinguish from that one God?
JESUS CHRIST.
Paul says:
ONE GOD — THE FATHER.
ONE LORD — JESUS CHRIST.
Whatever interpretation someone ultimately adopts concerning Titus 2:13 must be reconciled with this explicit statement.
THERE IS ONE GOD AND ONE MEDIATOR
Paul writes:
“For there is one God, and one mediator between God and men, the man Christ Jesus.”
— 1 Timothy 2:5
Again:
ONE GOD.
AND
ONE MEDIATOR.
Who is the mediator?
THE MAN CHRIST JESUS.
Jesus mediates between humanity and God.
Therefore Paul distinguishes the mediator from the God to whom he mediates.
PAUL AGAIN SAYS GOD IS ONE
Paul writes:
“Since indeed there is one God.”
— Romans 3:30
James says:
“You believe that God is one. You do well. The demons also believe—and shudder.”
— James 2:19
Again and again the biblical declaration remains:
GOD IS ONE.
ISAIAH'S POWERFUL DECLARATION
The prophet Isaiah records the words of Yahweh:
“I am Yahweh, and there is no one else. Besides me, there is no God.”
— Isaiah 45:5
Notice the language:
I AM YAHWEH.
THERE IS NO ONE ELSE.
BESIDES ME THERE IS NO GOD.
A few verses later:
“For Yahweh who created the heavens, the God who formed the earth and made it... says: ‘I am Yahweh, and there is no one else.’”
— Isaiah 45:18
And again:
“Isn't it I, Yahweh? There is no other God besides me, a just God and a Savior. There is no one besides me.”
— Isaiah 45:21
These are extraordinary declarations.
God repeatedly describes Himself using singular language:
I.
ME.
HE.
HIM.
This is why I believe the biblical One God is one personal being: the Father.
WHAT ABOUT THE TRINITY?
Traditional Trinitarian Christianity teaches that there is one God who exists eternally as three distinct persons:
THE FATHER.
THE SON.
THE HOLY SPIRIT.
Trinitarians do NOT normally claim that there are three Gods.
They affirm one God.
Therefore, we should represent their belief accurately even when disagreeing with it.
The disagreement concerns what the biblical statement “God is one” means.
Trinitarians understand the one divine being as existing in three persons.
I do not believe that is what Jesus, Paul or the prophets meant.
I believe Scripture identifies the ONE GOD specifically as:
THE FATHER.
This is why 1 Corinthians 8:6 is so important:
“For us there is one God, the Father.”
And why Jesus' words in John 17:3 are equally important:
“That they should know you, the only true God, and him whom you sent, Jesus Christ.”
THE TRINITY DIAGRAM
A famous diagram traditionally used to explain the Trinity is called the Shield of the Trinity, or Scutum Fidei.
The diagram attempts to communicate that:
THE FATHER IS GOD.
THE SON IS GOD.
THE HOLY SPIRIT IS GOD.
Yet:
THE FATHER IS NOT THE SON.
THE SON IS NOT THE HOLY SPIRIT.
THE HOLY SPIRIT IS NOT THE FATHER.
And nevertheless:
THERE IS ONE GOD.
This is a traditional theological explanation of the Trinity.
But my question is very simple:
IS THIS HOW JESUS HIMSELF DEFINED THE ONE TRUE GOD?
When Jesus prayed, he did not address Father, Son and Holy Spirit together as “the only true God.”
He addressed his Father and said:
“YOU, THE ONLY TRUE GOD.”
Then he distinguished himself:
“AND JESUS CHRIST, WHOM YOU SENT.”
That distinction cannot simply be ignored.
THE FATHER AND THE SON
John gives another extremely serious warning:
“Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.”
— 1 John 2:22
Notice John's terminology:
THE FATHER
AND
THE SON.
John continues:
“Whoever denies the Son doesn't have the Father. He who confesses the Son has the Father also.”
— 1 John 2:23
Again:
THE SON.
THE FATHER.
John does not tell us merely to acknowledge “God.”
He emphasizes the relationship between:
THE FATHER
AND
HIS SON.
This is precisely what Jesus taught.
Jesus said:
“He who receives me receives him who sent me.”
— Matthew 10:40
Jesus is the one sent.
God is the One who sent him.
THE SON HAS A GOD
Even after Jesus was resurrected, he told Mary:
“I am ascending to my Father and your Father, to my God and your God.”
— John 20:17
Notice:
MY FATHER.
MY GOD.
The risen Jesus still calls the Father:
MY GOD.
And in Revelation the glorified Jesus repeatedly speaks of:
“MY GOD.”
— Revelation 3:12
This creates an enormous difficulty, in my view, for interpreting Titus 2:13 as though Paul suddenly identifies Jesus as the very God whom Jesus himself calls:
MY GOD.
THE GOD OF JESUS CHRIST
Paul also speaks explicitly of:
“The God of our Lord Jesus Christ, the Father of glory.”
— Ephesians 1:17
Notice again:
THE GOD
OF
OUR LORD JESUS CHRIST.
Who is this God?
Paul tells us:
THE FATHER OF GLORY.
This agrees perfectly with Jesus' own words:
“MY GOD.”
THE ORIGINAL QUESTION
Now we can return to Titus 2:13:
“Looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ.”
Many modern scholars and translations understand the Greek grammar as applying both “God” and “Savior” to Jesus Christ.
That is a serious grammatical interpretation and should be acknowledged rather than dismissed.
But grammar does not exist in isolation.
We must also ask:
How does Paul normally identify God?
How does Jesus identify God?
Who does Paul call the “one God”?
Who does Jesus call “the only true God”?
Who is “the God of our Lord Jesus Christ”?
Who does the risen Jesus call “my God”?
These questions must all form part of our interpretation.
MY CONCLUSION
After comparing Titus 2:13 with the wider biblical testimony, I am not persuaded that this verse proves Jesus is Almighty God.
I understand the passage within the repeated New Testament distinction between:
OUR GREAT GOD — THE FATHER
AND
OUR SAVIOR — JESUS CHRIST.
I believe this interpretation agrees with the repeated biblical pattern:
GOD AND HIS CHRIST.
THE FATHER AND THE SON.
THE ONE WHO SENT
AND
THE ONE WHO WAS SENT.
THE GOD WHO RAISED JESUS
AND
THE JESUS WHOM GOD RAISED.
THE GOD WHO EXALTED JESUS
AND
THE JESUS WHOM GOD EXALTED.
THE GOD WHO GAVE AUTHORITY
AND
THE SON WHO RECEIVED THAT AUTHORITY.
ONE GOD — THE FATHER.
ONE LORD — JESUS CHRIST.
DOES THIS DIMINISH JESUS?
Absolutely not.
Jesus is the Christ.
Jesus is God's only begotten Son.
Jesus is our Lord.
Jesus is our Savior.
Jesus is the Messiah.
Jesus is the mediator between God and humanity.
Jesus was raised from the dead.
Jesus has been exalted by God.
Jesus has been given authority in heaven and on earth.
Jesus will return.
Jesus will judge the world through the authority God has given him.
And through Jesus Christ we can come to the Father.
Jesus said:
“I am the way, the truth, and the life. No one comes to the Father, except through me.”
— John 14:6
Notice again the beautiful distinction:
JESUS IS THE WAY.
THE FATHER IS THE DESTINATION TO WHOM JESUS LEADS US.
THE FINAL QUESTION
So I ask every reader:
Do not believe something simply because I say it.
Do not reject something simply because your denomination rejects it.
Do not accept something merely because a famous theologian teaches it.
Do not allow the word “heretic” to frighten you away from examining Scripture.
Instead:
BE LIKE THE BEREANS.
“They received the word with all readiness of mind, examining the Scriptures daily to see whether these things were so.”
— Acts 17:11
Examine Titus 2:13 yourself.
Study the Greek.
Compare translations.
Read the entire letter to Titus.
Compare Paul with Paul.
Compare Jesus with Paul.
Compare the New Testament with the prophets.
And above everything else, remember what Jesus called the greatest commandment:
“Hear, Israel: the Lord our God, the Lord is one.”
— Mark 12:29
And remember Jesus' prayer to his Father:
“This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.”
— John 17:3
THE ONE TRUE GOD.
AND
JESUS CHRIST WHOM HE SENT.
Search the Scriptures.
Test everything.
Hold firmly to what is true.
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