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;

Not by, [ ex (G1537)] - 'Out of:' 'not as a result from works,' etc. Of righteousness, [ toon (G3588) en (G1722) dikaiosunee (G1343)] - 'done in a state of righteousness (justification); as "deeds ... done in God" (John 3:21). There was wanting in us the element ("righteousness") in which alone righteous works could be done; 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 [ kata (G2596)] His mercy.' His kindness and love to man appeared in redemption once for all done for mankind generally. Faith is presupposed as the instrument; our being "saved" is then an accomplished fact. Faith is not mentioned, but only God's part, as Paul's object is not to describe man's new state, but the "mercy" and saving agency of God in bringing it about, independent of any merit on man's part (note, Titus 3:4).

By, [ dia (G1223)] - 'through:' by means of. The washing, [ loutrou (G3067)] - 'the layer;' i:e., the baptismal font. Of regeneration - designed to be the visible mean and seal of regeneration. 'God does not mock us with empty signs, but by His power inwardly makes good what be 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; yet not so honour the sign as to detract from the Holy Spirit what is peculiarly His' (Calvin) (1 Peter 3:21). Adult candidates are presupposed to have had repentance and faith (for Paul assumes in charity that those addressed are what they profess, though in fact some were not so (1 Corinthians 6:11), in which case baptism would be the visible 'laver of regeneration' to them, 'faith being thereby confirmed, and grace increased, by virtue of prayer to God,' ('Church of England,' Article

XXVlI). 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. 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;" implying the close tie, in the ideal, between the sign and thing signified. 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.

And renewing - not 'the laver ('washing") of renewing,' but "and BY the renewing," etc., following "saved us." To make "renewing of the Holy Spirit" follow 'the laver' would destroy the balance of the clauses and make baptism the seal, not only of regeneration, but also of the subsequent renewing of the Holy Spirit - i:e., progressive sanctification. Regeneration is once for all done; renewing is daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Spirit" (2 Corinthians 4:16; Romans 12:2) is connected with "shed on us abundantly" (Titus 3:6). Conversion is in the New Testament always used of sinners turning for the first time to God (Matthew 13:15; Acts 3:19; Acts 14:15; Acts 15:3; Acts 15:19; 2 Corinthians 3:16; James 5:20; 1 Peter 2:25; except Luke 22:32, where it means the full turning of Peter again to the Lord after his fall [ epistrefoo (G1994); strefoo (G4762)] Matthew 18:3).