Biblia

Exegetical and Hermeneutical Commentary of Titus 3:5

Exegetical and Hermeneutical Commentary of Titus 3:5

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

5. not by works of righteousness ] The exact grammatical form is rendered by not by virtue of works, works in righteousness which we did. We should read the neut. accus. of the relative with the best authorities, rather than the genitive here. Bp Wordsworth well explains the reason of the clause: that when those false teachers were asked what was their ground of hope of salvation, they would reply ‘The works wrought in righteousness which we did’; but St Paul would answer ‘God’s mercy.’

he saved us ] Vulg. ‘salvos nos fecit.’ Compare the aorist tenses in Col 2:13-15. Bp Lightfoot thus brings out the force ( Revision of N.T. p. 85): ‘St Paul regards this change from sin to righteousness, from bondage to freedom, from death to life, as summed up in one definite act of the past; potentially to ail men in our Lord’s Passion and Resurrection, actually to each individual man when he accepts Christ, is baptized into Christ.’ ‘It is the definiteness, the absoluteness of this change, considered as a historical crisis, which forms the central idea of St Paul’s teaching, and which the aorist marks.’ See also note on 1Ti 2:4.

by the washing of regeneration ] Properly through the washing or through the laver; the preposition expresses the channel or means through which; the ‘washing’ or ‘laver’ ‘of regeneration’ is evidently one phrase for the sacrament of Holy Baptism. The genitive marks the attribute or inseparable accompaniments,’ Winer 30 2 b, who quotes Mar 1:4, ‘repentance-baptism.’ Cf. Col 1:22, ‘his flesh-body,’ i.e. His material, natural body, distinguished from the mystical body before mentioned. Cf. also ‘the fire of testing,’ Teaching of the Twelve Apostles xvi. 5.

Should we render here ‘washing’ or ‘laver’? It has been usual among English commentators as Wordsw., Alf., Conybeare, Ellicott, to render ‘laver,’ and to understand the baptismal font, on the ground that the Greek word ‘means always a vessel or pool in which washing takes place.’ So no doubt the form in tron properly signifies, as e.g. arotron a plough, alabastron, an ointment-bottle. But classical usage is in the plural ‘a bath,’ Hom. Il. xviii. 489, sch. Ag. 1080; in the sing, ‘the act of washing,’ Hes. Op. 755, ‘expiatory libations,’ Soph. El. 84, ‘water for washing,’ d. Col. 1599; Aristoph. Lys. 378. The Septuagint usage is only in the sing., Jer 31:25, ‘A man baptized from the death of sin, and again taking hold of it, what does he gain from his washing?’ Son 4:2 ‘Thy teeth are like a flock of ewes that are newly shorn, which are come up from the washing.’ The N.T. usage is only in the sing., Eph 5:26, ‘having cleansed it (the Church) by the washing of water with the word,’ R.V., with margin ‘Gr. laver,’ and the present passage where R.V. gives ‘washing,’ with margin ‘Or, laver.’ According to R.V. rules this inconsistency neutralises its verdict. For in Eph 5:26 it is implied that ‘laver’ is more exact; in Tit. that ‘washing’ is more, and ‘laver’ less likely, as the meaning of the Greek. On the whole the classical usage, the A.V. and R.V. text, support the rendering ‘washing.’ As to the form of the word, the Greeks may have been at liberty to divert it from its proper meaning, having the kindred form loutr for ‘a bath,’ which, according to analogy, should be ‘a bathing man.’ Somewhat similarly having astr for ‘a star’ they used astron for ‘a cluster of stars.’

regeneration ] ‘ Palingenesia is one of the many words which the Gospel found, and, so to speak, glorified.’ Abp Trench, who admirably draws out the enlargement here, N. T. Syn. 18. The word had been used by the Pythagoreans, in the doctrine of transmigration of souls, for their reappearance in new bodies; by the Stoics for the periodic renovation of the earth in spring; in Cicero it describes his restoration to his dignities and honours after his return from exile; in Josephus the restoration of the Jewish nation after the captivity. The word does not occur in the Septuagint; and in N.T. only here and Mat 19:28. ‘In our Lord’s words there is evident reference to the new birth of the whole creation (Act 3:21), which shall be when the Son of Man hereafter comes in His glory; while St Paul’s “washing of regeneration” has to do with the new birth not of the whole travailing creation, but of the single soul, which is now evermore finding place. The palingenesia which Scripture proclaims begins with the microcosmus of single souls; but it does not end there; it does not cease its effectual working till it has embraced the whole macrocosmus of the universe.’

But if, as seems most consistent with the whole chapter, and with St Matthew’s grand aim to paint a present ‘kingdom of the heavens,’ the reference of Mat 19:28 is to the Church, Catholic and Apostolic, then ‘regeneration’ in both passages refers to the same act and epoch, when our Lord having ‘overcome the sharpness of death’ opened the Kingdom of Heaven to all believers, and on the day of Pentecost 3000 souls said to Peter and the rest of the Apostles ‘Brethren, what shall we do?’ and were baptized by them ‘unto the remission of their sins,’ and ‘continued stedfastly in the apostles’ teaching and fellowship.’ In our Lord’s words and in St Paul’s the setting up of this kingdom, the entrance into it, is life from the dead, a second birth; and Joh 3:3; Joh 3:5 ‘Except a man be born anew, he cannot see the kingdom of God; Except a man be born of water and of the spirit, he cannot enter into the kingdom of God,’ (summed up in palingenesia Mat 19:28) explains and is explained by Eph 5:25-26, ‘Christ loved the church and gave himself up for it, that he might cleanse it by the washing of water with the word’ (summed up in palingenesia:, Tit 3:5).

and renewing of the Holy Ghost ] R.V. keeps this rendering of A.V. which necessarily makes ‘renewing’ depend like ‘regeneration’ on ‘the washing’; giving in the margin as a good, but not so good, construction ‘and through renewing,’ where the government is carried back to the preposition. It is only a question of the naturalness of the order of words, and of the doctrine that ‘renewing’ or ‘renovation’ depends on Baptism being expressly stated or left to be inferred. The doctrine itself cannot but be true, as life must precede growth, and growth must depend upon life. Compare Eph 5:26, where the purpose of Christ giving Himself up for the Church is stated to be, first that He might cleanse it by the washing of water through the word (as above), and then that He might sanctify it, till there should be no spot nor blemish; and Rom 12:2, ‘Be ye transformed (present tense) by the renewal of your mind;’ see that the gradual restoration of the Divine image be ever going forward. No nobler commentary on the phrase has been written than the ancient ‘Veni Creator.’

Fuente: The Cambridge Bible for Schools and Colleges

Not by works of righteousness which we have done – The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favor. The only basis of justification is the merit of the Lord Jesus Christ, and in the matter of justification before God, all the race is on a level; see the notes at Eph 2:8-9.

But according to his mercy –

  1. It had its origin in mercy;
  2. It is by mere mercy or compassion, and not by justice;
  3. It is an expression of great mercy, and,
  4. It is now in fact conferred only by mercy.

Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favor. Even then God might justly withhold it if he chose, and no blame would be attached to him if he should suffer us to sink down to ruin.

He saved us – That is, he began that salvation in us which is to be completed in heaven. A man who is already renewed and pardoned may be spoken of as saved – for:

(1)The work of salvation is begun, and,

(2)When begun it will certainly be completed; see the notes at Phi 1:6.

By the washing of regeneration – In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase – renewing of the Holy Ghost. – The word rendered washing ( loutrou) occurs in the New Testament only in this place and in Eph 5:26, where also it is rendered washing – That he might sanctify and cleanse it (the church) with the washing of water by the word. The word properly means a bath; then water for bathing; then the act of bathing, washing, ablution. Passow and Robinson. It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean laver, or the vessel for washing in, which would be expressed by louter and this word cannot be properly applied to the baptismal font.

The word in itself would naturally be understood as referring to baptism (compare notes at Act 22:16), which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purify ing the soul from sin. If this be the allusion, and it seems probable, then the phrase washing of regeneration would mean that outward washing or baptism which is the emblem of regeneration, and which is appointed as one of the ordinances connected with salvation; see the notes at Mar 16:16, He that believeth and is baptized shall be saved. It is not affirmed in this phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning.

And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. The word rendered regeneration ( palingenesia) – occurs in the New Testament only here and in Mat 19:28, – in the regeneration when the Son of man, etc. It means, properly, a new birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. This word, occurring only here and in Mat 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, because:

(1)That is not the proper meaning of the word;

(2)There is no Scripture usage to sanction it;

(3)The connection here does not demand it;

(4)The correlatives of the word (see Joh 3:3, Joh 3:5-6, Joh 3:8; 1Pe 1:3,) are applied only to that great moral change which is produced by the Holy Spirit, and,

(5)It is a dangerous use of the word.

Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word regeneration to baptism. It affects the beginning of religion in the soul, and if a mistake is made there, it is one which must pervade all the views of piety.

And renewing of the Holy Ghost – This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, the washing of regeneration, had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the renewing of the Holy Ghost is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it – the washing of regeneration – for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it – whatever may be the truth on that point – but he asserts that this is that on which our salvation depends. – The word rendered renewing ( anakainosis) occurs only here and in Rom 12:2, where it is also rendered renewing; compare Note on that place. The verb ( anakainoo) occurs in 2Co 4:15, and Col 3:19, in both which places it is rendered renewed, and the corresponding word, anakainizo, in Heb 6:6.

The noun properly means making new again: a renewing; a renovation; compare H. Planck in Bib. Repos. i. 677. It is a word which is found only in the writings of Paul, and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned – new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life; see the notes at Eph 4:23-24. The renewing of the Holy Ghost of course means that which the Holy Spirit produces, recognizing the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.

Fuente: Albert Barnes’ Notes on the Bible

Verse 5. Not by works of righteousness] Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See Clarke on Eph 2:8; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favour and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation.

By the washing of regeneration] . Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it.

By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Not by works of righteousness which we have done; not according to our works, 2Ti 1:9, whether ceremonial or moral.

But according to his mercy; but from his own bowels freely yearning upon persons in misery.

He saved us; he hath put us into a state of, and given us a right to, eternal salvation.

By the washing of regeneration; washing us by regeneration, as in a laver, the pledge and sign of which is in baptism.

And renewing of the Holy Ghost; the Holy Spirit changing and renewing our natures.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. Not byGreek, “Outof”; “not as a result springing from works,” c.

of righteousnessGreek,in righteousness,” that is, wrought “in astate of righteousness“: as “deeds . . . wrought inGod.” There was an utter absence in us of the element(“righteousness”) in which alone righteous works could bedone, and so necessarily an absence of the works. “We neitherdid works of righteousness, nor were saved in consequence of them butHis goodness did the whole” [THEOPHYLACT].

weemphatically opposedto “His.”

mercythe promptingcause of our salvation individually: “In pursuance of Hismercy.” His kindness and love to man weremanifested in redemption once for all wrought by Him for mankindgenerally; His mercy is the prompting cause for ourindividual realization of it. Faith is presupposed asthe instrument of our being “saved”; our being so, then, isspoken of as an accomplished fact. Faith is not mentioned, butonly God’s part. as Paul’s object here is not to describeman’s new state, but the saving agency of God in bringingabout that state, independent of all merit on the man’s part(see on Tit 3:4).

byGreek,“through”; by means of.

the washingrather,”the laver,” that is, the baptismal font.

of regenerationdesignedto be the visible instrument of regeneration. “The apostles arewont to draw an argument from the sacraments to prove the thingtherein signified, because it ought to be a recognized principleamong the godly, that God does not mark us with empty signs, but byHis power inwardly makes good what He demonstrates by the outwardsign. Wherefore baptism is congruously and truly called the laverof regeneration. We must connect the sign and thing signified, soas not to make the sign empty and ineffectual; and yet not, for thesake of honoring the sign, to detract from the Holy Spirit what ispeculiarly His” [CALVIN],(1Pe 3:21). Adult candidatesfor baptism are presupposed to have had repentance and faith (forPaul often assumes in faith and charity that those addressed are whatthey profess to be, though in fact some of them were not so, 1Co6:11), in which case baptism would be the visible “laver orregeneration” to them, “faith being thereby confirmed,and grace increased, by virtue of prayer to God” [ArticleXXVII, Church of England]. Infants are charitably presumed tohave received a grace in connection with their Christian descent, inanswer to the believing prayers of their parents or guardianspresenting them for baptism, which grace is visibly sealed andincreased by baptism, “the laver of regeneration.” They arepresumed to be then regenerated, until years of developedconsciousness prove whether they have been actually so or not.”Born of (from) water and (no ‘of’ in Greek) the Spirit.”The Word is the remote and anterior instrument of thenew birth; Baptism, the proximate instrument. The Word, theinstrument to the individual; Baptism, in relation to the Societyof Christians. The laver of cleansing stood outside the door of thetabernacle, wherein the priest had to wash before entering the HolyPlace; so we must wash in the laver of regeneration before we canenter the Church, whose members are “a royal priesthood.””Baptism by the Spirit” (whereof water baptism is thedesigned accompanying seal) makes the difference between Christianbaptism and that of John. As Paul presupposes the outward Church isthe visible community of the redeemed, so he speaks of baptism on thesupposition that it answers to its idea; that all that is inwardbelonging to its completeness accompanied the outward. Hence he hereasserts of outward baptism whatever is involved in the believingappropriation of the divine facts which it symbolizes, whatever isrealized when baptism fully corresponds to its original design. So Ga3:27; language holding good only of those in whom the inwardliving communion and outward baptism coalesce. “Saved us”applies fully to those truly regenerate alone; in a general sense itmay include many who, though put within reach of salvation, shall notfinally be saved. “Regeneration” occurs only once more inNew Testament, Mt 19:28, thatis, the new birth of the heaven and earth at Christ’s secondcoming to renew all material things, the human body included, whenthe creature, now travailing in labor-throes to the birth, shall bedelivered from the bondage of corruption into the glorious liberty ofthe children of God. Regeneration, which now begins in the believer’ssoul, shall then be extended to his body, and thence to all creation.

and renewingnot “thelaver (‘washing’) of renewing,” but “and BYthe renewing,” c., following “saved us.” To make”renewing of the Holy Ghost” follow “the laver”would destroy the balance of the clauses of the sentence, and wouldmake baptism the seal, not only of regeneration, but also ofthe subsequent process of progressive sanctification(“renewing of the Holy Ghost”). Regeneration is athing once for all done renewing is a process dailyproceeding. As “the washing,” or “laver,” isconnected with “regeneration,” so the “renewingof the Holy Ghost” is connected with “shed on usabundantly” (Tit 3:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Not by works of righteousness which we have done,…. The great instance of the kindness and love of God our Saviour is salvation; which the apostle denies that it is brought about by any works, even the best works of men; for “works of righteousness” are works done according to a righteous law, and in obedience to it; and in a righteous manner, from right principles of grace, in faith, and with a view to the glory of God; or otherwise they are not righteous actions, or works of righteousness; wherefore not works before, but after conversion, are here meant; for works before conversion are not properly works of righteousness: besides, these are such which we have done, who formerly were as before described, but now are regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good works. Now salvation, neither in whole, nor in part, is by these, either as causes; conditions, or means;

[See comments on 2Ti 1:9]; , “works of righteousness”, is a Jewish phrase used for righteous or good works z

but according to his mercy he saved us; the mercy of God is natural and essential to him, but the actings and exercise of it, towards this or the other objects, are sovereign and free, and according to his will; the effects of it are many, he is rich and abundant in it; and they are channelled in, and flow forth through the blood and righteousness of Christ; and this is the moving cause of salvation: this moved God to make a covenant with his Son, the blessings of which are the sure mercies of David, and in which God is merciful to the sins and unrighteousnesses of his people; it is owing to the tender mercy of God, that Christ, the dayspring from on high, has visited the earth; and the glory of it is very conspicuous in the affair of redemption by him; the pardon of sin is according to the multitude of God’s tender mercies; and regeneration springs from the abundance of it; and even eternal life is the effect of it. Now according to this, God has “saved” his people; salvation is not only a thing determined, and resolved on in the mind of God, but is actually and completely accomplished by Jesus Christ, and an application of it is made to the saints in effectual calling; and because of the certain enjoyment of the whole of it, even eternal glory, the saints are said to be saved already; as they are also in faith and hope, as well as in Christ, their head and representative;

[See comments on Eph 2:8]. It follows, as the means of salvation,

by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Mt 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ: by the latter,

the renewing of the Holy Ghost, is meant either the fruit and effect of the former, even newness of life and conversation, under the influence of the Holy Spirit; or else the gradual increase and progress of the work of grace upon the soul, renewed day by day in the spirit of the mind, by the Holy Ghost; or rather it means the same thing with regeneration, and is added partly as explanative of the washing of regeneration, showing that that is no other than the new creature, the new man, the new heart, and new spirit, formed in the soul, in the effectual calling; and partly to observe that the Holy Ghost is the author of it. Now it is in this way God saves his people, namely, by regenerating and renewing them; in this is the first appearance and discovery of the love of God to them; this is their open passage into a state of grace, and without this there is no entrance into glory; this is the foundation of all grace and good works, and by which saints appear to be heirs of the heavenly inheritance.

z Seder Tephillot, Ed. Amsterdam, fol. 46. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Done (not in the Greek, only the article ), “not as a result of works those in righteousness which we did.” Same idea as in Ro 3:20f.

According to his mercy he saved us ( ). See Ps 109:26; 1Pet 1:3; Eph 2:4. Effective aorist active indicative of .

Through the washing of regeneration ( ). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Mt 19:28 with which compare in Ac 3:21, and here in personal sense of new birth). For , see Eph 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Ro 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it.

And renewing of the Holy Spirit ( ). “And renewal by the Holy Spirit” (subjective genitive). For the late word , see Ro 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.

Fuente: Robertson’s Word Pictures in the New Testament

Not by works of righteousness which we have done [ ] . Lit. not by works, those namely in righteousness, which we did. The thought is entirely Pauline. Ex ergwn strictly, out of, in consequence of works. En dikaiosunh in the sphere of righteousness; as legally righteous men. Comp. Eph 2:9. We did emphatic. Comp. Rom 10:5; Gal 3:10, 12; Gal 5:3.

According to his mercy [ ] . The phrase only 1Pe 1:3. Comp. Rom 14:9; Eph 2:4; Jude 1:21.

By the washing of regeneration [ ] .

Loutron only here and Eph 5:26. It does not mean the act of bathing, but the bath, the laver. Palingenesia only here and Mt 19:28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. Rom 6:3 – 5. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting.

Renewing [] . Only here and Rom 12:2. Comp. 2Co 5:7. Paul has ajnakainoun to renew, 2Co 4:16; Col 3:10 : ajnakainwsiv renewing, Rom 12:2. Anakainizein to renew, only Heb 6:6. The connection of the genitive is disputed. Some make it dependent on loutrou bath, so that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ajnakainwsewv being dependent on dia; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N. T. the Spirit or the Holy Spirit is joined in the genitive with the following words : comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification.

Fuente: Vincent’s Word Studies in the New Testament

1) “Not by works of righteousness.” (ouk eks ergon dikasune) “Not out of works of righteousness.” External, moral, or religious deeds do not qualify a sinner to enter heaven. Rom 11:6; Eph 2:4; Eph 2:8-9; Rom 10:3.

2) “Which we have done.” (he epoiesamen hemeis) which works we did.” Every unsaved man normally does some works or deeds of moral or religious righteousness; but as a proposed payment for his sins, while rejecting the already paid debt for his sins by Jesus Christ, he is at enmity with God. See Isa 64:6; Rom 10:3-4.

3) “But according to his mercy.’ (alla kata to autou heleos) “but according to the mercy of Him” – He is plenteous in mercy ready to pardon, Psa 86:5; Psa 86:15; Isa 55:7.

4) “He saved us.” (esosen hemas) “He saved us.” By his extended mercy, not our intrinsic (inner) or extrinsic (outer) merit. Eph 2:4; Eph 2:7; Eph 1:7.

5) “By the washing of regeneration.” (dia loutrou paliggenesias) Through (the) instrument of washing, of generation again (birth again) or the new birth, Joh 3:3; Joh 3:5; Joh 3:7. The new birth is effected through the washing, quickening, or cleansing of the Holy Spirit on the basis of personal faith in the blood of Jesus Christ, Joh 3:8; Joh 6:63; 2Co 3:6; 1Jn 5:1.

6) “And the renewing of the Holy Ghost. ‘ (kai anakainoseos pneumatos hagiou) Even (by the) making anew (a new man) by the Holy Spirit, 2Co 5:19; Eph 4:24; Col 3:10.

Fuente: Garner-Howes Baptist Commentary

5 Not by works (259) Let us remember that here Paul addresses his discourse to believers, and describes the manner in which they entered into the kingdom of God. He affirms that by their works they did not at all deserve that they should become partakers of salvation, or that they should be reconciled to God through faith; but he says that they obtained this blessing solely through the mercy of God. We therefore conclude from his words, that we bring nothing to God, but that he goes before us by his pure grace, without any regard to works. For when he says, — “Not by works which we have done”, he means, that we can do nothing but sin till we have been renewed by God. This negative statement depends on the former affirmation, by which he said that they were foolish and disobedient, and led away by various desires, till they were created anew in Christ; and indeed, what good work could proceed from so corrupt a mass?

It is madness, therefore, to allege that a man approaches to God by his own “preparations,” as they call them. During the whole period of life they depart further and further from him, until he puts forth his hand, and brings them back into that path from which they had gone astray. In short, that we, rather than others, have been admitted to enjoy the salivation of Christ, is altogether ascribed by Paul to the mercy of God, because there were no works of righteousness in us. This argument would have no weight, if he did not take for granted, that everything that we attempt to do before we believe, is unrighteous and hateful to God.

Which we had done. To argue from the preterite tense of this verb, that God looks at the future merits of men when he calls them, is sophistical and foolish. “When Paul,” say they, “denies that God is induced by our merits to bestow his grace upon us, he limits the statement to the past time; and therefore, if it is only for the righteousness going before that no room is left, future righteousness is admitted to consideration.” But they assume a principle, which Paul everywhere rejects, when he declares that election by free grace is the foundation of good works. If we owe it entirely to the grace of God, that we are fit for living a holy life, what future works of ours will God look upon? If, previously to our being called by God, iniquity holds such dominion over us, that it will not cease to make progress till it come to its height, how can God be induced, by a regard to our righteousness, to call us? Away then with such trifling! When Paul spoke of past works, his sole object was to exclude all merits. The meaning of his words is as if he had said, — “If we boast of any merit, what sort of works had we?” This maxim holds good, that men would not be better than they were before, if the Lord did not make them better by his calling.

He hath saved us He speaks of faith, and shews that we have already obtained salvation. Although, so long as we are held by the entanglements of sin, we carry about a body of death, yet we are certain of our salvation, provided that we are ingrafted into Christ by faith, according to that saying, —

He that believeth in the Son of God hath passed from death into life.” (Joh 5:24.)

Yet, shortly afterwards, by introducing the word faith, the Apostle will shew that we have not yet actually attained what Christ procured for us by his death. Hence it follows, that, on the part of God, our salvation is completed, while the full enjoyment of it is delayed till the end of our warfare. And that is what the same Apostle teaches in another passage, that “we are saved by hope.” (Rom 8:24.)

By the washing of regeneration I have no doubt that he alludes, at least, to baptism, and even I will not object to have this passage expounded as relating to baptism; not that salvation is contained in the outward symbol of water, but because baptism tells to us the salvation obtained by Christ. Paul treats of the exhibition of the grace of God, which, we have said, has been made by faith. Since therefore a part of revelation consists in baptism, that is, so far as it is intended to confirm our faith, he properly makes mention of it. Besides, baptism — being the entrance into the Church and the symbol of our ingrafting into Christ — is here appropriately introduced by Paul, when he intends to shew in what manner the grace of God appeared to us; so that the strain of the passage runs thus: — “God hath saved us by his mercy, the symbol and pledge of which he gave in baptism, by admitting us into his Church, and ingrafting us into the body of his Son.”

Now the Apostles are wont to draw an argument from the Sacraments, to prove that which is there exhibited under a figure, because it ought to be held by believers as a settled principle, that God does not sport with us by unmeaning figures, but inwardly accomplishes by his power what he exhibits by the outward sign; and therefore, baptism is fitly and truly said to be “the washing of regeneration.” The efficacy and use of the sacraments will be properly understood by him who shall connect the sign and the thing signified, in such a manner as not to make the sign unmeaning and inefficacious, and who nevertheless shall not, for the sake of adorning the sign, take away from the Holy Spirit what belongs to him. Although by baptism wicked men are neither washed nor renewed, yet it retains that power, so far as relates to God, because, although they reject the grace of God, still it is offered to them. But here Paul addresses believers, in whom baptism is always efficacious, and in whom, therefore, it is properly connected with its truth and efficacy. But by this mode of expression we are reminded that, if we do not wish to annihilate holy baptism, we must prove its efficacy by “newness of life.” (Rom 6:4.)

And of the renewing of the Holy Spirit (260) Though he mentioned the sign, that he might exhibit to our view the grace of God, yet, that we may not fix our whole attention on the sign, he immediately sends us to the Spirit, that we may know that we are washed by his power, and not by water, agreeably to what is said, —

I will sprinkle on you clean waters, even my Spirit.” (Eze 36:25.)

And indeed, the words of Paul agree so completely with the words of the Prophet, that it appears clearly that both of them say the same thing. For this reason I said at the commencement, that Paul, while he speaks directly about the Holy Spirit, at the same time alludes to baptism. It is therefore the Spirit of God who regenerates us, and makes us new creatures; but because his grace is invisible and hidden, a visible symbol of it is beheld in baptism.

Some read the word “renewing,” in the accusative case, thus: — “through the washing of regeneration and (through) the renewing of the Holy Spirit.”, But the other reading — “through the washing of regeneration and of the renewing of the Holy Spirit” — is, in my opinion, preferable.

(259) “Perhaps the reader will give me leave to add a short expository lecture upon the most distinguished parts of this very important paragraph. I. — We have the cause of our redemption; not works of righteousness which we have done, but the kindness, the love, the mercy, of God our Savior. To these, to these alone, every child of man must ascribe both his fruition of present, and his expectation of future blessedness. II. — The effects, which are — 1. Justification, being justified, having our sins forgiven and our persons accepted through the righteousness of Christ imputed; all this without any the least deserving quality in us, solely by his grace and most unmerited goodness. 2. Sanctification expressed by the washing of regeneration — that washing in the Redeemer’s blood which cleanses the soul from guilt, as the washing of water cleanseth the body from filth, which reconciles to God, gives peace of conscience, and thereby lays the foundation of an universal spiritual change — the renewing of the Holy Ghost, whose influences, testifying of Christ, and applying his merits, introduce an improvement into all the faculties of the mind, something like that annual renovation and general smile which the return of spring diffuses over the face of nature. III. — The end and consummation of all — that we should be made heirs of the heavenly kingdom, and live more in the assured hope, hereafter in the full enjoyment, of eternal.” — Hervey.

(260) “It remaineth that we declare what is the office of the same, what he, is unto us, as the Holy Spirit; for although the Spirit of God be of infinite, essential, and original holiness, as God, and so may be called Holy in himself; though other spirits which were created be either actually now unholy, or of defectible sanctity at first, and so having the name of spirit common unto them, he may be termed holy, that he may be distinguished from them; yet I conceive he is rather called the Holy Spirit, for the Spirit of Holiness (Rom 1:4,) because of the three persons in the blessed Trinity, it is his particular office to sanctify or make us holy. As, therefore, what our Savior did and suffered for us belonged to that office of a Redeemer which he took upon him; so whatsoever the Holy Ghost worketh in order to the same salvation, we look upon as belonging to his office. And because without holiness it is impossible to please God, because we all are impure and unholy, and the purity and holiness which is required in us to appear in the presence of God, whose eyes are pure, must be wrought in us by the Spirit of God, who is called Holy, because he is the cause of this holiness in us, therefore we acknowledge the office of the Spirit of God to consist in the sanctifying of the servants of God, and the declaration of this office, added to the description of his nature, to be a sufficient explication of the object of faith contained in this article — ’I believe in the Holy Ghost’.” — Bp. Pearson on the Creed.

Fuente: Calvin’s Complete Commentary

(5) Not by works of righteousness.This by no means asserts that such works ever had been done, and then produced, as it were, before the bar of God, and weighed and found insufficient; but it simply maintains that to win salvation such must be done. Sad experience, more forcibly than any theological assertion, has demonstrated to us all the utter impossibility of any of us, even the holiest, ever, even for one day, doing the works of a purely righteous man.

But according to his mercy.As there was nothing in us which called for such a salvation, as there were no acts of ours which deserved reward, His gift of salvation, which includes (Tit. 3:7) eternal life, was owing entirely to His divine love which saw and pitied our misery, our endless suffering. Out of this hopeless state the eternal pity lifted us, and put us into a state of salvation. The next clause specifies the outward and visible sign of the salvation our loving God was pleased to ordain in His Church, namely, baptism; but here great care must be taken properly to understand what St. Paul meant by this baptism, to which he attributed so great power. In St. Pauls mind it was no mere observance, but was a sacrament, in which all that was inward properly and completely accompanied all that was outward. In another place the Apostle has grandly paraphrased his words here. In the Galatian Letter (Gal. 3:27) he writes how that as many as were baptised into Christ have put on Christ, that is, have entered into vital union with Hima blessed state, which most surely leads to life eternal, if the baptised only remain faithful.

By the washing of regeneration, and renewing of the Holy Ghost.Seeing, then, that God has saved us by His own act, independently of any work of ours, we ask, How has He effected this? The words we are here considering give the answer to the question. The Greek should be rendered, by the laver of regeneration, &c. Then, by means of the laver of regeneration, &c, has God put us into a state of salvation. In other words, He has effected this by means of baptism (for the laver here can only signify the baptismal font, and is called the laver of regeneration because it is the vessel consecrated to the use of that sacrament), whereby, in its completeness as a sacrament, the new life in Christ is conveyed. Baptism, then, is the means through which we receive the saving grace of Christ; in its laver we are born again to a new life, in it we receive strength through the Holy Ghost constantly to renew and to develop this new life, for it is not only the laver of regeneration but also of renovation by the Holy Spirit. But baptism is here understood in all its completionthe outward visible sign accompanied with the inward spiritual grace. In the case of one who is come to years of understanding seeking baptism, repentance and faith in the promises of God are absolutely required. In the case of infants, who have also from the very earliest times been, through this same laver, enrolled in the communion of Christians, the same profession is required, only they make it by their sureties, and directly that they have come to years of discretion they solemnly and publicly assent to what had been already affirmed in their name. Thus, by means of the laver of regeneration, &c, or, in other words, by baptism in all its completionthe outward act being accompanied with the inward faithHe saved us, that is, put us into a state of salvation. Of the difference between regeneration and renovation, the first, regeneration, is well explained in the words of the collect for Christmas Day, which speaks of the regenerated as made Gods children by adoption and grace. The second, renovation, the same collect goes on to speak of, when it prays that the regenerated may daily be renewed by the Holy Spirit. The first, regeneration, is spoken of by St. John in his words, Ye must be born again (Joh. 3:7); the second is alluded to by St. Paul when he wrote, the inward man is renewed day by day (2Co. 4:16).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. Not righteousness It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation.

By works Literally, out from works; as the outcome of works.

We have done The Greek is, literally, not by works in righteousness which we did; that is, did at the time we were potentially saved.

He saved us When? Not when we were converted, but when the love of God appeared at the advent of the Incarnate, (Tit 3:4😉 for appeared, have done, and saved, are all in the same tense, the Greek aorist, and all denote the same period of time. The whole work is conceptually viewed as completely done by Christ at his first coming. It is true, the vast process of our salvation is going on, and will not be completed until the second advent. Nevertheless, here as elsewhere, St. Paul’s aorist conceptually contemplates the entire process, through all its means and stages, as one great act. See notes on 2Co 5:14, and Rom 5:12.

By As an instrumental means used by Christ through his ministry.

The washing Or bath; either the bathing vessel or the act, which could be performed secularly, either by plunging into the water or by the application of water to the person.

Of regeneration Not a washing that consisted spiritually of regeneration; nor a washing that caused or effected regeneration; nor a washing necessarily simultaneous with regeneration; but a washing which was sign or seal of regeneration, as its intentional and appointed authentication. Just so (Rom 4:11) circumcision is called a “seal of righteousness.” It is a washing which implies regeneration. It is a sacrament; an “outward sign of an inward grace;” and the “outward sign” does assume that the “inward grace” already exists. In adults it is recognised as existing by faith; in infants, being quasi or virtual believers, as existing by the justifying power of the grace of Christ.

By the early fathers baptism was itself usually called regeneration. This was done either as using the sign for the thing signified, or as embracing both in one comprehensive term. Baptism was that external act of faith by which regeneration, as both an internal and external process, was completed. In this view the doctrine of “baptismal regeneration” is correct enough. But so external a use of the word regeneration tends to produce a superstitious trust in the mechanical act of baptism, as if it were a saving process, or an absolute condition of salvation. Yet it is in a good sense true that baptism, when rightly performed, does save us. See note on 1Pe 3:21.

Renewing We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,’

And this work of salvation which He has wrought in us if we are Christians, was not because of any works that we had done in righteousness. It was not deserved in any way. It simply resulted from His compassion and mercy. And it was through ‘the washing of regeneration and renewing of the Holy Spirit’. This does not mean that it was outwardly through baptism and inwardly through the Holy Spirit. That is totally to misunderstand the picture. (How we love to bring baptism in when water is mentioned as though water was never used for anything else. Even in a context like this we still have to keep God under our control). It is a picture drawn from the Old Testament where the coming of the Holy Spirit was likened to the pouring out of rain from above, washing the earth and regenerating it. See Isa 32:15; Isa 44:1-5; Isa 55:10-13; Eze 36:25-27). And the result was to be life and fruitfulness. It was to be the renewal of the Holy Spirit which had been so long awaited.

Alternately the washing of regeneration may have in mind the Old Testament examples of the washing away of sin (not defilement) as found in Isa 1:16; Isa 4:4; Jer 2:22; Jer 4:14 where it is a picture of the removal of sin, not of a ritual washing. The new birth washed away all their old sins and their old ways (compare 1Co 6:11), and they became new creatures in Christ Jesus (2Co 5:17). In this case the regeneration is seen in terms of the positive removal of their sin, not of ritual washing.

All the Gospels emphasise that it was a prime ministry of Jesus, to drench men in the Holy Spirit (Mat 3:11; Mar 1:8; Luk 3:16; Joh 1:33; compare Joh 7:37-38; Act 2:33). And it is this work of Jesus that Paul is describing here, a work that began while He was on earth (Joh 3:1-6; Joh 4:10-14), continued in the Upper Room (Joh 20:22), flowered at Pentecost (Act 2:1-4), and has gone on ever since, a work that takes place in men and women when they hear the Gospel and truly believe (1Co 1:18).

In fact baptism is never described as ‘washing’ (Act 22:16, the only possible exception, is debatable). It is always seen as an indicator of life from the dead through the Holy Spirit. Nor did ritual washings in the Old Testament ever cleanse (‘you shall not be clean until the evening’ was the constant refrain). They simply washed away earthly defilement so that men could then reach out to God, and Peter makes clear that that is not what baptism is all about (1Pe 3:21). What baptism does of course signify is the working of the Holy Spirit, picturing it in terms of the heavenly rain. The Christian is baptised as a picture of what has happened to him, and as an act of his resulting total commitment to Christ as his Lord.

Fuente: Commentary Series on the Bible by Peter Pett

Tit 3:5. Not by works of righteousness, &c. “For it was not by any works of righteousness which we ourselves had done; for any acts of obedience, whether to ceremonial or moral precepts, by which we had made ourselves worthy of his favourable regard; but according to his own mercy, that he saved us from condemnation and ruin, by the washing of regeneration, and therenewing of the Holy Spirit; which, by its purifying influence, operates to turn to God all that will yield to be saved by grace, and brings them into the number of his children, and afterwards advances the happy work in all that persevere in cleaving to him, by improving them more and more in the divine life and image.”

Fuente: Commentary on the Holy Bible by Thomas Coke

5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Ver. 5. Which we have done ] We that are bankrupts in Adam, would yet fain be doing, and think to be saved for a company of poor beggarly duties; as bankrupts will be trading again, thougth but for pins, &c.

But according to his mercy ] God is no merchant; his kingdom is not partum, but paratum He that said, Coelum gratis non accipiam, I will not have heaven on free cost, went without it. (Vega.)

He saved us by the washing of regeneration ] So baptism saveth us, 1Pe 3:21 . It sacramentally saveth, by sealing up salvation to the believer: hence it is called the laver of regeneration. It is a noble question in divinity (saith Mr. Burgess, Vindic. Legis.), seeing regeneration is attributed both to the word and to baptism, how one worketh it differently from the other. Or if both work it, why is not one superfluous?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Tit 3:5 . The and refer to the same persons as those mentioned in Tit 3:3 , i.e. , the apostles and those who have had a similar experience. The verse may be paraphrased as a statement of fact thus: God saved us by Baptism, which involves two complementary processes, ( a ) the ceremony itself which marks the actual moment in time of the new birth, and ( b ) the daily, hourly, momently renewing of the Holy Spirit, by which the spiritual life is supported and fostered and increased. And the moving cause of this exceeding kindness of God was not any merits of our own, but His mercy.

: here, as in Rom 3:30 , expresses the source. See also the emphatic repetition in Gal 2:16 of . The here is that which we can call our own, (Phi 3:9 ). Its existence as must not be denied; but it does not pass as current coin in the kingdom of God. It has indeed no saving value whatever. Accordingly there is no question here as to whether we did, or did not do, works which are . “Not the labours of my hands can fulfil Thy law’s demands.” See note on 2Ti 1:9 .

Bengel, comparing Deu 9:5 , refers the negative to each term in the clause: we had not been .; we had not done .; we had no works through which we could be saved. But this exegesis is too much affected by the controversies of the sixteenth century. The A.V., which we have done , confuses the thought by a suggestion that the works referred to are those “after justification”.

: is the sphere in which the works were done, and to which they are related.

: The phraseology is borrowed from Psalms 108:26 (Psa 109:26 ), . A remarkable parallel is furnished by 1Pe 1:3 , ; and also by 2Es 8:32 , “For if thou hast a desire to have mercy upon us, then shalt thou be called merciful, to us, namely, that have no works of righteousness”.

: The N.T. seldom diverts attention from the main lesson to be taught from time to time by noting qualifications, even necessary ones. Here St. Paul is speaking only about the efficient and instrumental and formal causes of salvation, without any thought of man’s part in co-operation with God. It is as when teaching the principles of mechanics, we do not confuse the beginner’s mind by making allowances for friction, etc. Here, as in Rom 6 and 1Pe 3:21 , it is assumed that man co-operates with God in the work of his own salvation. On the force of the aorist, , see note on 1Ti 2:4 .

: the washing . may mean the water used for washing , or the process itself of washing . The R.V.m. laver would be . See Dean Armitage Robinson’s note on Eph 5:26 .

: This defines the nature of the which God employs as His instrument in effecting the salvation of man; not any whatever, but that of new birth. It is sufficient to observe here that much of the controversy about regeneration might have been avoided had men kept before them the analogy of natural birth, followed as it is immediately, not by vigorous manhood, but by infancy and childhood and youth.

: The genitive depends on (which is actually inserted in the Harclean Syriac; so R.V.m., and through renewing ), not on , as apparently Vulg., per lavacrum regenerationis et renovationis Spiritus Sancti , f. Boh. Arm., followed by R.V. The , the washing , secures a claim on the Holy Spirit for renewing , just as birth gives a child a claim on society for food and shelter; but unless we are compelled to do otherwise, it is best to keep the two notions distinct. Birth, natural or spiritual, must be a definite fact taking place at a particular moment; whereas renewing is necessarily a subsequent process, constantly operating. Without this renewing the life received at birth is at best in a state of suspension. The references to and , and the similar passage, Eph 4:23 , show that the terms are always used of those who are actually living the Christian life.

Fuente: The Expositors Greek Testament by Robertson

Not. App-105.

by. Greek. ek, App-104.

of. Greek. en. App-104.

righteousness. App-191.

have done = did,

according to. App-104., with texts.

by. App-104. Tit 3:1.

the washing . . . Ghost. Figure of speech Hendiadye. App-8. Two things mentioned but only one thing meant. A reference here to the gifts abundantly bestowed on us” before the truth was announced regarding the believer’s completeness in Christ, apart from ordinces.

washing. Greek. loutron. Only here and Eph 5:26. The word means, primarily, a vessel for bathing.

regeneration. Genitive of Apposition. App-17. Greek. palingenesia. The reference is to the new man. Only here and Mat 19:28.

renewing. Greek. anakainosis. Only here and Rom 12:2. The verb in Col 3:10.

off = by.

Holy Ghost. App-101.

Fuente: Companion Bible Notes, Appendices and Graphics

Tit 3:5. , not of [by] works) The negative belongs to the whole sentence: we had not been in a state of righteousness; we had not done works in righteousness; we had no works by which we could be saved. So Moses to Israel, Deu 9:5-[13] , by the washing of regeneration and renewing of the Holy Ghost) The renewing is immediately construed with by; for as washing and regeneration, so renewing and He shed on us, are closely connected. Two things are mentioned: the washing of regeneration, which is a periphrasis for baptism into Christ; and the renewing of the Holy Spirit. Comp. Heb 2:4, note. For in both places the benefits are praised, which have come to us by Christ and by the Holy Spirit. So it is called the work of divine grace, not only in respect of individuals, but in respect of the very abundant economy of the New Testament. This regeneration and renewing takes away all the death and the old state, under which we so wretchedly lay, and which is described, Tit 3:3 :2Co 5:17.

[13] , He saved us) Christianity itself, as opposed to former misery (ver. 3), brings a most real and present salvation.-V. g.

Fuente: Gnomon of the New Testament

Tit 3:5

not by works done in righteousness, which we did ourselves.-God saved man from this sinful course that cultivated the spirit of hatred and bitterness to the civil rulers and toward all that evil entreated and opposed them.

but according to his mercy he saved us,-Christ saved them from the course of wickedness, not through works of righteousness which they had done before the coming of Jesus that merited salvation.

through the washing of regeneration and renewing of the Holy Spirit,-Moved by his own mercy, he saved us through the washing of regeneration and the renewing of the Holy Spirit. There are two applications of the word righteousness in the Scriptures. Here the washing or bath of regeneration refers to baptism. It means the washing or bath connected with regeneration. Here the righteousness which we did that did not bring salvation is placed in contrast with baptism. When Jesus came to John to be baptized of him, John would have hindered him, . . . but Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfill all righteousness (Mat 3:14-15), making baptism a part of righteousness. There is a righteousness of God, and there is a righteousness that comes through the ways and works of man. Baptism is a part of Gods way of making man righteous. So is a renewing of the Holy Spirit. The Jews were not saved on account of any righteousness they had done before Christ came to merit it but moved by his own mercy to men he saved them through the washing of regeneration and renewing of the Holy Spirit. He first sent his Spirit to renew man. The Spirit came to the apostles, through them preached Christ to the world, produced faith, changed the heart, directed the life anew, and the heart renewed, the person was baptized into Christ, put off the old man of sin now dead, was buried with him in Christ, washed away his sins, and arose to a new life in Jesus Christ. The relation of these facts to each other and the connection of each of them to the remission of sins, entrance into the name of Christ, God, and salvation by the same word, settle beyond dispute that they are for the same end or thing. Man must believe into Christ, but his believing carries him through repentance and baptism before he is in Christ. Repentance comes from faith, but it leads through baptism to the remission of sins. Faith that stops short of repentance and baptism does not carry the believer into Christ. These facts settle the office of faith, repentance, and baptism.

Fuente: Old and New Testaments Restoration Commentary

righteousness (See Scofield “Rom 10:3”)

saved (See Scofield “Rom 1:16”).

Fuente: Scofield Reference Bible Notes

by works: Job 9:20, Job 15:14, Job 25:4, Psa 143:2, Isa 57:12, Luk 10:27-29, Rom 3:20, Rom 3:28, Rom 4:5, Rom 9:11, Rom 9:16, Rom 9:30, Rom 11:6, Gal 2:16, Gal 3:16-21, Eph 2:4, Eph 2:8, Eph 2:9, 2Ti 1:9

according: Tit 3:4, Psa 62:12, Psa 86:5, Psa 86:15, Psa 130:7, Mic 7:18, Luk 1:50, Luk 1:54, Luk 1:72, Luk 1:78, Eph 1:6, Eph 1:7, Heb 4:16, 1Pe 1:3, 1Pe 2:10

washing: Joh 3:3-5, 1Co 6:11, Eph 5:26, 1Pe 3:21

renewing: Psa 51:10, Rom 12:2, Eph 4:23, Col 3:10, Heb 6:6

Reciprocal: Gen 19:16 – the Lord Exo 29:4 – wash them Exo 30:18 – a laver Exo 30:19 – General Exo 38:8 – the laver Exo 40:7 – General Lev 11:32 – it must be put into water Num 31:23 – ye shall make Deu 9:5 – Not for 2Ki 5:13 – Wash 2Ch 4:2 – a molten sea Psa 26:6 – wash Psa 73:1 – of a clean heart Psa 104:30 – sendest Pro 21:8 – but Pro 30:12 – not Isa 32:15 – the spirit Isa 43:7 – for I Isa 44:3 – pour my Isa 52:15 – sprinkle Isa 54:10 – that hath Jer 33:6 – and will Eze 36:25 – will I Eze 37:14 – shall put Zec 12:10 – I will pour Zec 13:1 – a fountain Mat 3:6 – were Mar 1:8 – he shall Joh 1:13 – of God Joh 1:33 – the same Joh 13:8 – If Joh 14:26 – Holy Ghost Joh 19:34 – came Act 1:5 – John Act 2:38 – be Act 2:47 – the Lord Act 8:36 – See Act 11:16 – but Act 22:16 – arise Act 26:18 – sanctified Rom 3:24 – justified Rom 5:5 – shed 2Co 3:18 – are 2Co 4:16 – is Eph 2:5 – grace ye Phi 2:13 – to will Phi 3:9 – not Col 2:12 – baptism 1Th 1:4 – your election 1Th 1:5 – in the Tit 2:11 – the grace Heb 10:22 – our bodies 1Jo 5:6 – by water and

Fuente: The Treasury of Scripture Knowledge

LEST ANY MAN SHOULD BOAST

Not by works of righteousness which we have done, but according to His mercy He saved us.

Tit 3:5

St. Paul had left Titus in Crete, to set in order the things that were wanting, and to ordain elders in every city, as he had appointed him. For his help and guidance, he addressed to him this Epistle, in which he sets forth the conduct he was to maintain, the discipline he was to enforce, and the doctrines he was to teach. In the text there is a clear statement of some important doctrines.

I. Salvation is not by works

(a) Became of our relation to God.We are His creatures; we owe Him everything always.

(b) Because of our moral inability to perform works of righteousness.

(c) Because every attempt to procure salvation by works implies the principle of value for value.

II. The true source and character of salvation.

(a) It has its origin in Gods kindness and love toward man (Tit 3:4).

(b) His kindness and love were manifested through Jesus Christ our Saviour (Tit 3:6).

(c) This salvation includes justification by His grace, adoption into His family by His love, regeneration by the power of the Holy Ghost, the blessed hope of eternal life while here, and the blessed reality of eternal life hereafter (Tit 3:5; Tit 3:7).

Illustration

There is no doubt that those men were right who, a hundred years ago or less, declared to a self-satisfied world that the true cure for all moral evil was, not sound moral advice, too good to be followed, not earnest moral effort which the sinful soul was unable to make, or at least to sustain, but the reception of a cleansing power from without, that the soul must be supernaturally, miraculously, divinely, undeservedly delivered from its evil past, if it were ever to start on a new and better life, if it were ever to be made natural to it to do good or possible for it to deserve well. Nothing short of a miracle can put a sinner in the way of repentance.

(SECOND OUTLINE)

ALL OF MERCY

The words of our text occur in the passage appointed as the Second Lesson for the evening of Christmas Day. The selection is appropriate and wholesome. In the midst of family and other festivitiesconsecrated, as we hope they are, by the abiding presence of the Masterwe need to have our minds recalled to the great fact of Christmas, what it is, and what it means to us. We should ever remember that it was for us men and for our salvation that the Lord Jesus Christ came down from heaven and was Incarnate by the Holy Ghost of the Virgin Mary. Christmas means to us the manifestation of Gods mercy, and it is according to His mercy He saved us.

I. A neglected truth.We have been taught the way of salvation again and again, and yet so anxious are men to find their own way to heaven, that they neglect to take in and appropriate the great truth that it is by the mercy of God, and by that alone, that we are saved. Just as in the days of the early Church, when St. Paul found it necessary to press home upon all men that it is not by works of righteousness which we have done, so now we clergy have to be constantly reminding our people, and reminding ourselves, that salvation is not by works, but through Gods mercy in Christ Jesus. Men and brethren, keep this truth ever before you; neglect it no longer; think of it day by day; let it be the inspiration of your daily life.

II. Trust your works of righteousness no longer.They are but poor and weak works at the best, and when we have done all that is required of us we are still unprofitable servants. You lose the joy of Christian service if you do these works with any sort of feeling that they may after all be of some use in atoning for past neglect or past sin. Works performed in that spirit are dead; but when, recognising that it is Gods mercy that saves us, our hearts are filled with love and gratitude to Him, the works that flow from a heart of love become a living power in the world.

III. Salvation according to mercy.It is a precious truth; hold it fast. Salvation is a big word and covers every relation of life.

(a) Salvation from the punishment of sin.

(b) Salvation from the guilt of sin.

(c) Salvation from the power of sin.

(d) Salvation unto holiness.

And all this is according to His mercy. We have no power of ourselves to help ourselves, but His mercy endureth for ever.

Illustration

We are often told that Gospel teaching is far away from daily life, and some people go the length of saying that the central doctrine of the substitutionary work of Jesus Christ is an immoral doctrine. I am not going to discuss the latter statement now. If the former one is ever true, it is the fault of the preacher, not of the message. Rightly understood and presented, the great body of truth which we call the Gospel grips daily life very tightly, while on the other hand, of all the impotent things in this world, none are more impotent than exhortations to be good, which are cut away from the great truth of Gods mercy. If it be true that the best foundatiou for all practical godliness is in the possession of the great message of Gods mercy, it follows that Christian people ought to familiarise themselves with the practical side of their faith as the motive and the pattern for holy living.

Fuente: Church Pulpit Commentary

Tit 3:5. Man must perform the works of righteousness in order to be saved, but it was not such works that caused God to bring forward the plan. It was because of God’s mercy that the offer of salvation was made for poor fallen humanity. Washing of regeneration refers to the same act as that in Heb 10:22. Renewing of the Holy Ghost refers to the spiritual nourishment that children of God need to sustain their life of service to Him. That nourishment is the sincere milk of the word (1Pe 2:2). This word was given by men who were inspired by the Holy Ghost (or Spirit).

Fuente: Combined Bible Commentary

Tit 3:5. Saved is the main word: what precedes describes its source, negative and positive; what follows, its manner, in outer rite and inward influence.Not in consequence of works, which we (emphatic) did. The undeserved sovereignty of grace frequent in Paul; see Rom 3:20; Rom 4:2; Gal 2:16; Gal 3:2; Php 3:9. The means by which individuals realize the salvation which was once for all effected in Christs cross is regeneration expressed and sealed by baptism.

For washing read layer, as in Eph 5:26; or the vessel in which the washing took place. This phrase is the great text urged in support of baptismal regeneration. To a convert from heathenism, the bath of baptism marked his formal transition from the old to the new statethe second birth by water (Joh 3:5) of which Jesus spake. None the less the real and spiritual transition which preceded and was only objectively on formally expressed in baptism was the renewal wrought by the Holy Ghost. That which is born of the Spirit is spirit.

Renewing is added to further define regeneration. The word occurs in Rom 12:2. It describes the moral change which passes on a man when he becomes a new creature in Christ Jesus. Clearly this must with adult heathen have preceded the confession of their faith in baptism. It is only infant baptism which could ever have suggested regeneration in or by the sacrament. Hence, writing to men who had been mostly baptized after their conscious conversion to the Gospel, Paul feared no misapprehension of his language, here or in Rom 6:4; Col 2:12. It is not the mere outward act or fact of baptism to which we attach such high and glorious epithets, but that complete baptism by water and the Holy Ghost, whereof the first cleansing by water is indeed the ordinary sign and seal, but whereof the glorious indwelling Spirit of God is the only efficient cause and continuous agent (Alford).

Fuente: A Popular Commentary on the New Testament

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

This passage is important, in that the reform camp feel that it allows them their belief that regeneration is separate from salvation itself. They see regeneration as separate from the renewing of the Spirit. The regeneration is what they call born again and that this is the quickening that allows totally depraved man, which is unable to respond to God, to after regeneration respond positively to God’s election and calling.

The word “and” is translated “and” over eight thousand times and “also” only about five hundred times. We will see what some commentators say later.

The American Standard Version puts it this way, “but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,” To me, the “saved” is the result of the regeneration and renewing. I’d guess they would admit to this, still thinking that the two occur at different times.

We need to look at the terms “regeneration” and “renewing” as they are used in Scripture. Regeneration simply means “again born.” It is made up of two terms “paling” or again, and “genesia” or genesis – birth. It has the thought of being made over or born again. It relates to reformation not a simple “changed a little” to get a person going in a proper spiritual direction. It seems better to see it as that complete reformation of the corrupt soul into a completely new life.

Renew has the same thought of complete reformation. It is a complete renovation, a “complete change for the better.” This seems to be consistent with regeneration – two words describing the same whole process of rebirth in salvation.

Mat 19:28 is the only other usage of the term translated regeneration. “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” No matter what you see regeneration as meaning, it clearly indicates a complete work of salvation in this passage – to me at least.

Renewing appears only here and in Rom 12:2 “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.” Again this seems to me that this is a complete change from what the mind once was to something completely different.

To me, it seems both words relate to the same event – salvation, not two different processes which both are needed to move one to salvation.

Matthew Henry seems to relate the renewing to the daily renewing of the person in holiness. Jamieson, Fausset and Brown seem to relate the whole thing to be signifying baptism. This is quite a stretch to me, yes there might be some application there but they seem to gloss over the real meaning of the text.

Barnes agrees with me, or vice versa, that the two terms mean basically the same thing, and that they both refer to being born again. Gill, a reformed man of yester year also seems to agree that the terms relate to the whole of salvation, “Now it is in this way God saves his people, namely, by regenerating and renewing them;” He also relates the renewing to the progression of holiness. I’d guess he would agree if I said that regeneration is that which brings new birth, and the renewing is that cleansing of the old and the replacement of the new – again seems like one act of changing one from lost to alive in Christ.

Keathley presents the same line of thought that I have presented. “Since both phrases are introduced by one preposition, are both connected by “and,” and since the Holy Spirit is the agent of renewal, the great probability is that we have here two parallel subjective genitives with the second as a further explanation of the first. Thus, the passage very likely means, “the washing (spiritual cleansing) produced by regeneration, even the making new accomplished by the Holy Spirit.”

He also presents the same line of thought that most others in relation to the thought of “washing” being baptism. All reject this as a figment of the Baptismal Regenerationists imagination. Water is not mentioned nor to be seen in the context, thus it must be added to the thought of the text to relate this to baptism.

Thus we have two false teachings from this one verse, that you need to beware of – that rebirth can occur prior to salvation, and that rebirth comes from water baptism. Wow, again, all this doctrine and theology!

Just to emphasize it one more time, Keathley rightly states, “While some see this as a reference to the ongoing sanctifying work of the Spirit, it seems best, as explained previously, to see regeneration and renewing as one concept.”

Even if the two are slightly different, they are part and parcel of one action at one point in time – that of salvation. Indeed, one might be the act while the following the action.

Now, let us consider the rest of the verse. “Not by works of righteousness which we have done, but according to his mercy he saved us,” Salvation is not of works that we might do, even though they are righteous works; it is His mercy that allows the work of salvation.

“Righteousness” has to do with one that is right before God, or one that does all that God requires. Good works – not even the most righteous of good works can assist with our movement toward salvation. Not even a mountain sized pile of good works will assist us in salvation, only the FREE mercy of God allows us to have access to such a grand gift.

Mercy is listed in the lexicon as kindness, or “good will towards the miserable and the afflicted, joined with a desire to help them.” Kind of describes us as Paul pictures us in verse three “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.”

God desired to assist us out of the mire and he acted on that desire extending his mercy to us through Christ. This is one reason I would question the thought of limited atonement, that teaching that says Christ died for only the elect. This word almost pictures, in my mind the desire of God to help all of mankind out of their predicament – there is nothing to show differently. To desire to help all He would have to provide for all or He would be showing partiality.

At any rate it is His mercy that makes the difference in our lives, not what we can do in this life. I don’t know how much more plainly it could be said that works are not part of salvation, yet many still teach a works Christianity. The Roman church requires certain works for grace to be extended to the person. Other religions require works for their salvation, yet Paul says, NOT BY WORKS.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

3:5 Not by works of {a} righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the {b} Holy Ghost;

(a) Literally, “of works which are done in righteousness”: and this passage fully refutes the doctrine of meritorious works.

(b) Which the power of the Holy Spirit works.

Fuente: Geneva Bible Notes