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Selected Verse: Titus 3:5 - King James
Verse |
Translation |
Text |
Tit 3:5 |
King James |
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; |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [THEOPHYLACT].
we--emphatically opposed to "His."
mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4).
by--Greek, "through"; by means of.
the washing--rather, "the laver," that is, the baptismal font.
of regeneration--designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [CALVIN], (Pe1 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, Co1 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness 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 the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Gal 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mat 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.
and renewing--not "the laver ('washing') of renewing," but "and BY the 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 would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6). |
Notes on the Bible, by Albert Barnes, [1834] |
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" (λουτρόυ 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 λουτὴρ loutēr 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" (παλιγγενεσία 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; Pe1 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" (ἀνακαίνωσις anakainōsis) occurs only here and in Rom 12:2, where it is also rendered "renewing;" compare Note on that place. The verb (ἀνακαινόω anakainoō) occurs in Co2 4:15, and Col 3:19, in both which places it is rendered "renewed," and the corresponding word, ἀνακαινίζω anakainizō, 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. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
righteousness
(See Scofield) - (Rom 10:3).
saved
(See Scofield) - (Rom 1:16). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Not by works of righteousness which we have done (οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν)
Lit. not by works, those namely in righteousness, which we did. The thought is entirely Pauline. Ἑξ ἔργων strictly, out of, in consequence of works. Εν δικαιοσύνῃ in the sphere of righteousness; as legally righteous men. Comp. Eph 2:9. We did emphatic. Comp. Rom 10:5; Gal 3:10, Gal 3:12; Gal 5:3.
According to his mercy (κατὰ τὸ αὐτοῦ ἔλεος)
The phrase only Pe1 1:3. Comp. Rom 15:9; Eph 2:4; Jde 1:21.
By the washing of regeneration (διὰ λουτροῦ παλινγενεσίας)
Λουτρόν only here and Eph 5:26. It does not mean the act of bathing, but the bath, the laver. Παλινγενεσία only here and Mat 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 (ἀνακαινώσεως)
Only here and Rom 12:2. Comp. Co2 5:7. Paul has ἀνακαινοῦν to renew, Co2 4:16; Col 3:10 : ἀνακαίνωσις renewing, Rom 12:2. Ἁνακαινίζειν to renew, only Heb 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bath, so that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ; 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. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Not by works - In this important passage the apostle presents us with a delightful view of our redemption. Herein we have, The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." The effects; which are, Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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 the note 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 favor 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 - Δια λουτρου παλιγγενεσιας· 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. |
6 Which he shed on us abundantly through Jesus Christ our Saviour;
28 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.
27 For as many of you as have been baptized into Christ have put on Christ.
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
4 But after that the kindness and love of God our Saviour toward man appeared,
23 And be renewed in the spirit of your mind;
24 And that ye put on the new man, which after God is created in righteousness and true holiness.
6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
19 Husbands, love your wives, and be not bitter against them.
15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
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.
3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
28 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.
28 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.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
26 That he might sanctify and cleanse it with the washing of water by the word,
6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
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.
10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
7 (For we walk by faith, not by sight:)
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.
3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
28 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.
26 That he might sanctify and cleanse it with the washing of water by the word,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
4 But God, who is rich in mercy, for his great love wherewith he loved us,
9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
12 And the law is not of faith: but, The man that doeth them shall live in them.
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
9 Not of works, lest any man should boast.
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: