The purifying work of Christ makes the redeemed `a peculiar people' in

more senses than one.  In the eyes of the world, a Christian who does not

conform to the `elements of the world' is deemed `peculiar' in the secondary

sense of the term, `odd', `strange', `queer'.  So Peter reminds his readers

of their past life, and the opinion of those who observe the change that

grace has made:

`Wherein they think it strange that ye run not with them to the same

excess of riot';

`Beloved think it not strange concerning the fiery trial which is to

try you ... but rejoice' (1 Pet. 4:4,12,13).

Such, however `sanctify the Lord in their hearts', a reflex and an echo

of the purifying work of Christ.  This aspect however is not the true meaning

of the word `peculiar' in Titus 2:14, for there is little sense in saying

that the redemptive work of Christ purifies an odd, queer, set of people

`unto Himself'.  Their `peculiarity' is largely connected with their

relationship `unto Himself'.  Periousios, `peculiar', is not used by the

ancient profane Greek writers; it seems to have been framed by the

translators of the Septuagint to express the meaning of Hebrew segullah

`peculiar' treasure, or people (Exod. 19:5; Deut. 14:2; 26:18; Psa. 135:4;

Eccles. 2:8), a word translated also `jewel', `proper good' and `special'.

In 1 Peter 2:9 we meet the words `a peculiar people' but here the word

translated `peculiar' is peripoiesis, where the emphasis is upon the idea of

`purchase' but a link is established between the two Greek words, for both

are employed in the Septuagint to translate the one Hebrew word segullah,

which is found in Malachi 3:17.

Not only is this word used of Israel, the chosen generation, the royal

priesthood, the holy nation (1 Pet. 2:9), it is used in Ephesians 1:14 of

`the purchased possession' and in Acts 20:28, of the church which He has

`purchased' with His own blood.  The believer spoken of in Titus 2:14 is

peculiar in two senses.  He is looked upon as a `treasure' and `jewel', the

peculiar possession of kings, and he becomes so by `purchase'.  In a double

sense the Lord can say of His redeemed `thou art Mine'.  In the nature of

things there cannot be two times of trouble, greater than any other that came

before, or that will come after; in the same way there cannot exist side by

side and at the same time two distinct companies of the redeemed, both of

which are a `peculiar' people unto the same Lord.  While Israel retain their

title, the Gentile believer must take a lower place; only during the

dispensation of the Mystery, while Israel are lo -ammi `not My people', can

those who were aliens and strangers become such a distinctive and indeed

`peculiar' treasure and people unto the Lord.  Of all the marks that would

lead to a recognition of this peculiar people, the apostle picks on one,

namely `good works', a theme already noted, and which punctuates the

structure of the epistle.  Not only so, they are said to be `zealous' of good

`This is a faithful saying (thereby placing this exhortation on the

same level with 1 Timothy 1:15), and these things I will that thou

affirm constantly, that they which have believed in God might be

careful to maintain good works' (Titus 3:8).