Titus 3:4

But after that - Greek, when - ὅτε hote The meaning is, that “when the love of God was manifested in the plan of salvation, he saved us from this state God appeared” after we had sinned in this way, but that when his mercy was thus displayed we were converted from our sins, and made pure in his sight.

The kindness - χρηστότης chrēstotēs - “the goodness, or the benignity.” The word is rendered “goodness” and “good” in Rom 2:4; Rom 3:12; Rom 11:22, thrice; “kindness,” 2Co 6:6; Eph 2:7; Col 3:12; Tit 3:4; and “gentleness,” Gal 5:22. The act of redeeming us was one of great kindness, or goodness.

And love of God - Margin, “pity.” The Greek word is φιλανθρωπία philanthrōpia - “philanthropy - the love of man.” The plan of salvation was founded on love to man, and was the highest expression of that love; the notes at Joh 3:16. The Greek of this verse is, “When the kindness and love of God our Saviour to man was manifested, he saved us” Tit 3:5, to wit, from those sins of which we had before been guilty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Tit_3:4-7

But after that the kindness and love of God

The power of Gods kindness

In the incarnation of Christ, His life and miracles and mercies and divinest teaching; in His sacrificial death upon the cross, His resurrection and ascension, we have that manifestation of the kindness of God which is intended and calculated to lift us up out of our sins, and to bring us into His own most holy fellowship.

And see how broad and far-reaching this kindness is; it is not for the elect nor for the Church, though these of course are included, but for man as such--for the whole human family, without exception. Wide as the world is Thy command, vast as eternity Thy love! We know something of this power of kindness to subdue the evil and develop the good even between man and man. It has many a time succeeded where everything else has failed, and where it fails we know of nothing else likely to succeed. Pinel, the celebrated Frenchman, was the first to introduce into Europe a more humane treatment of the insane. In the madhouse at Paris there had been confined for some twenty years a sea captain, furious in his madness, ferocious and untameable. Two of the keepers had been struck dead by him with a blow from his manacled hands. He was chained to his seat when Pinel approached him, and with cheerful face and kindly manner, said, Captain, I am going to release you and take you into the open air. The mariner laughed out right and said, You dare not do it. It was done, the poor wretch staggered to the door accompanied by Pinel, and lifting up his eyes to the blue heavens above, a sight he had not seen for twenty years, said, as the tears coursed down his face, Oh, how beautiful! and from that hour became perfectly docile. If human kindness meets such returns, shall Gods love go unrequited, no echo answering to the Divine from the human? (J.W. Lance.)

St. Pauls gospel

Note at the outset two points. First, the central words, on which as on a peg the whole structure both of thought and of expression hangs, is the proposition--He saved us. In what sense is man lost? In what must his salvation consist? What is necessary in order to it? In proportion as these questions are answered in a profound or in a shallow way will be our appreciation of those redemptive actions of God--the mission of His Son and the outpouring of His Spirit. Next, let it be noted that in this saving of man by God three leading points have to be attended to: The source or origin of it; the method of it; the issues and effects of it. What we have to ask from St. Paul is a distinct reply to these three great queries

1. From what source did Gods saving activity on our behalf take its rise?

2. Through what methods does it operate upon us?

3. To what ultimate issues does it conduct those who are its objects?

I. The answer to the first of these need not detain us long. True, it is a point of primary importance for the immediate purpose of the writer in the present connection. What he is engaged in enforcing upon Cretan Christians is a meek and gentle deportment toward their heathen neighbours. With this design, it is most pertinent to observe that they have not themselves to thank for being in a better state than others--saved Christians instead of lost heathen; not themselves, but Gods gratuitous kindness. It is worth remarking too in this connection, how singularly human are the terms selected to express the saving love of God. Two terms are used. The one is Gods kindliness or sweet benignity, like that gentle friendliness which one helpful neighbour may show to another in distress. The other is Gods love for man, literally, His philanthropy, or such special benevolence to all who wear the human form as might be looked for indeed among the members of our race themselves, but which it startles one to find is shared in by Him who made us. These curiously human phrases are chosen, it is to be presumed, because St. Paul would have us imitate in our dealings with one another Gods behaviour towards us. In substance, however, they describe just the same merciful and compassionate love in God our Saviour, to which the whole New Testament traces back mans salvation as to its prime or fontal source. It is quite in harmony with this ascription of our salvation to Gods love as its fountainhead, that, throughout his account of the process, Paul continues to make God the subject of his sentence, and man its object. All along the line God appears as active and we as receptive; He is the doer or giver, man the field of His operations and the recipient of His benefits.

II. We pass next from the epiphany of Gods unmerited kindness in the advent of the Saviour, to that process by which individuals, at Crete or elsewhere, become partakers in His salvation. The conversion of one born a heathen wears a conspicuous character, which is usually awanting to cases of conversion among ourselves. The day of their baptism, on which they sealed their conversion to the Christian faith, had marked a complete revolution in every department of their life. It had in many cases severed family ties. It had in all cases made them marked men in society. It had brought them into the circle of a strange community, and affiliated them to new comrades under the badges of a foreign religion. Outwardly, no less than inwardly, they were become new creatures; the old had passed away and all things were become new. The font at which they sealed their vows of discipleship had proved to be a second birth--the starting point for a changed life. Of course it is still the same among the converts who are won at our mission stations abroad; and we require to keep the condition of an infant missionary church well in mind if we would do justice to such language as St. Paul has here employed to describe the conversion of his readers. He speaks of the change in phrases borrowed both from its outer and inner side, its ritual and its spiritual elements. Inwardly, the convert was saved by the power of the Holy Spirit regenerating and renewing him. Outwardly, this spiritual second birth found its expressive seal in the bath or laver of holy baptism. Pauls language could not mislead his Cretan readers. But it was admirably adapted to revive their most touching recollections. As they read his words, each one of them seemed to himself to stand once more, as on the most memorable and solemn day of his life, beside the sacred font. Once more he saw himself descend into the laver to symbolise the cleansing of his conscience from idol worship, from unbridled indulgence, from a vain conversation, by the precious death and burial of his Lord. By that act how utterly had he broken once for all with his earlier life and its polluted associations, leaving them behind like a buried past! Coming up afresh to commence the new pure career of a Christian disciple, he had received the symbolic white robe amid the congratulations of the brotherhood, who thronged around to welcome the newborn with a kiss of love--to welcome him among that little band who, beneath the cross, had sworn to fight the devil in Jesus strength, and, if need arose, to shed their blood for Jesus name! How keenly, as all this rushed back upon the Christians recollection, must he have felt that a change so wonderful and blessed was the Lords doing. What power, save Gods, could have turned backward the currents of his being, reversing the influences of education with the traditions of his ancestry and the usages of his fatherland? What hand but the Almightys could have snatched him out of the doomed nations over which Satan reigned, to translate him into that kingdom of light--the kingdom of Gods dear Son? Where was the spiritual force that could have opened his eyes, cleansed his conscience, quickened his heart, and made a new man out of the old one, save that Divine Spirit whose advent at Pentecost had been the birthday of a new era for the human family? The grateful praise which could not fail to mount to the lips at such a recollection, was a doxology to the Triune God, into whose name he had been baptized: to the Father unseen, eternal fountainhead of mercy; to the Incarnate Son, sole channel for its manifestation to guilty men; to the Holy Ghost, who, like a stream of life, had been plentifully poured forth from the Father, through the Son, to be the effectual giver of life in sinful souls!

III. Consider, in the last place, whither this saving activity on the part of the Godhead is carrying such as surrender themselves to it. What is to be the outcome of His redemptive undertaking? In this alone, that the sinner is justified freely by His grace? Is the release of the guilty from condemnation and penalty the issue of all that God has done in His kindness? No; but that, having been justified, we should be made heirs. Birth of the Divine Spirit involves sonship to God Himself. The privilege of sons is to inherit; heirs, therefore, of life eternal. The word is one which opens, as it were, a door into heaven. It is true that it is not yet apparent what the children of God shall hereafter be, for purity, for freedom, for wisdom, for felicity. But forth from that opened door, how there streams to meet us a radiance of the unseen glory, which in the twilight of this lifetime dazzles our earthly eyes! For that undiscovered heritage of the saints in light we can only hope. To this point, therefore, and no further, does the Christian gospel conduct its disciple. Here for the present it leaves him, sitting patient and expectant by the gate of Paradise, to await, with steadfast heart, the moment that shall disclose to him his patrimony of bliss. While he sits and waits, shall he not behave himself as a child of God, and strive to grow more meet for the heritage of the holy? (J. O. Dykes, D. D.)

Gods kindness

The sun that shines on you shall set, summer streams shall freeze, and deepest wells go dry; but Gods love is a stream that never freezes, a fountain that never fails, a sun that never sets in night, a shield that never breaks in fight.

Gods kindness only partially seen by the soul

The sun appears red through a fog, and generally red at rising and setting, the red rays having a great momentum which gives them power to traverse so dense an atmosphere, which the other rays have not. The increased quantity of atmosphere which oblique rays must traverse, loaded with the mists and vapours which are usually formed at those times, prevents the other rays from reaching us. It is thus that but a few of the rays of Gods love--like the red rays--reach the soul. Sin, passion, and unbelief surround it as with a dense atmosphere of mists and vapours; and, though the beams of Gods love are poured out innumerable as the suns rays, they are lost and scattered, and few of them shine upon the soul. (H.G. Salter.)

Gods love incomparable

If an angel were to fly swiftly over the earth on a summer morning, and go into every garden--the kings, the rich mans, the peasants, the childs--and were to bring from each one the choicest, loveliest, sweetest flower that blooms in each, and gather them all in one cluster in his radiant hands, what a beautiful bouquet it would be! And if an angel were to fly swiftly over the earth into every sweet and holy home, into every spot where one heart yearns over another, and were to take out of every fathers heart, and every mothers heart, and out of every heart that loves, its holiest flower of affection, and gather all into one cluster, what a blessed love garland would his eyes behold! What a holy love would this aggregation of all earths loves be! Yet infinitely sweeter and holier than this grouping of all earths holiest affections is the love that fills the heart of our Father in heaven. (John R. Miller.)

Gods love to men

I was leaving a gentlemans house where I had been paying a visit, said a minister of the gospel, when I put this question to the servant maid who was about to open the door: My friend, do you love God? I am afraid not, she answered, and I fear I never shall. Well. I said, you may at least depend on this--it is certain that God loves you. How can you possibly tell that? asked the master of the house, who was going downstairs with me. This is the first time you have ever seen this woman; you know nothing about her character. You cannot tell whether she attends to her duties properly or not. Never mind about that, I said, It is certain that God loves her, and you too. I am quite sure of this, because God has told us that His love to us does Hot depend on what we are, or what we deserve. The Bible tells us, God so loved the world that He gave His only begotten Son to die for it; and again it tells us, Herein is love; not that we loved God; but that God loved us, and sent His Son to die for our sins (1Jn_4:10). If that is so, said the gentleman, and your words seem to prove it, what a shame it is that I dont love Him. May I say to myself, without any fear of making a mistake, It is certain that God loves me? Indeed you may, I said; and I pray to God you may soon be able to say, It is certain that I love Him. And Jesus may well be called a loving messenger, because He came into the world, not only to tell us this great truth, but also to be Himself the proof of it. (Richard Newton.)

The disposition of God

Gods forgiveness is unspeakably generous, and, if I may so say, unspeakably more fine, delicate, and full of strange gentleness than ours. I believe the more we come to know the disposition of Almighty God, the more we shall find in it, in magnitude and power, those traits which we call, among men, rare in their excellence. And when God undertakes for us, if we have thrown our selves upon His mercy, and we have really meant to be His, and are really striving to be His, I believe that His feeling toward us transcends that of the tenderest love, of the most generous parentage, and of the most romantic friendship in men; that He is not less than men in these emotions of friendship and of generosity in it, but transcendently more; that in Him they spread over a broader ground, and take on a more wondrous experience. And instead of being likely to over estimate the volume of the Divine goodness and mercy towards those who fear Him, we are always under the mark. We always think less of God, and more meanly of the Divine nature than we ought to do. (H. W. Beecher.)

Not by works of righteousness

Salvation, not of works, but of grace

I. Works of righteousness we cannot performs and therefore they cannot save us.

1. Could we render such works, they would save us.

2. Without rendering such works, we cannot be saved.

II. Redemptive mercy has been vouchsafed to us, and therefore we may be saved.

1. The special work of this redemptive mercy.

(1) Cleansing.

(2) Renewal.

2. The Divine Administrator of this redemptive mercy--the Holy Ghost.

3. The glorious medium of this redemptive mercy--Jesus Christ.

4. The sublime result--That being justified, etc.

(1) This rectitude inspires with the highest hope.

(2) Inaugurates the highest relationship--Him. (Homilist.)

The source of salvation

I. Salvation based upon Divine mercy. Kindness or goodness, Love. Margin pity Literally, philanthropy; that is the love of man (Joh_3:16).

II. Salvation independent of human merit.

1. There is in the best of us an absence of good (i.e., meritorious)

works.

2. Redemption can only be attained by a new creation. Regeneration, or new birth.

III. Salvation provided abundantly.

1. Abundantly--as an exhibition of abundant mercy.

2. Abundantly--as a remedy for great sin.

3. Abundantly as a provision for all who will repent.

IV. Salvation everlasting.

1. Justification a ground of hope.

2. Hope of eternal life. (F. Wagstaff.)

The way of salvation

I. Salvation is not effected by human agency.

1. Where there is no salvation, there are no works of righteousness (Gen_6:5; Gal_5:19-21).

2. Works of righteousness, even where they exist, possess no saving effect. They are the evidences, not the causes, of salvation.

3. The Bible disclaims the merit of human agency in salvation (Isa_64:6; Dan_9:7; Rom_3:20-28; Rom_11:5-6; Gal_2:21; Eph_2:8-9).

II. Salvation originates in the Divine compassion. According to His mercy He saved us, etc.

1. Our salvation accords with the tender sympathies attributed to that mercy (Psa_25:6; Psa_51:6; Isa_63:15; Luk_1:78; Jam_5:11).

2. It accords with the readiness ascribed to that mercy (Neh_9:17; Isa_30:18; Mic_7:18).

3. It accords with the description given of the greatness, fulness, and extent of that mercy (Num_14:19 : Psa_5:7; Neh_9:19; Psa_119:64; Psa_145:9).

4. It accords with the perpetuity of that mercy (Psa_118:1).

III. Salvation is attended by an important chance. We are saved by the washing of regeneration, that is, delivered from sin and all its tremendous consequences in the other world.

1. Delivered from the love of sinful pleasures and carnal delights, by having the love of God shed abroad in our hearts.

2. From the guilt of sinful practices, by having a knowledge of salvation by the remission of our sins.

3. From the prevalence of sinful habits, by the principles of holiness, and the power of the Divine Spirit.

4. From the commission of sinful acts, by the total regeneration of our natures (1Jn_5:18).

IV. Salvation is accomplished by a Divine influence. By the renewing of the Holy Ghost, All the influences of God upon the human soul are effected by the agency of the Holy Ghost.

1. The light and information which we receive on Divine subjects are communicated by the Holy Ghost (Joh_14:26; 1Co_2:11-12; 1Jn_2:20).

2. The conviction we have of our personal danger is derived from the same source (Joh_16:8).

3. The change which is produced in the minds of Christian believers is attributed to the Holy Ghost (Joh_3:5-8; 1Co_6:11; 2Co_3:18).

4. The assurance of salvation is by the witness of the Holy Ghost--the Comforter (Joh_14:16; Rom_8:16).

Inferences:

1. How awful the delusion of those who depend on themselves or their works for salvation!

2. How deeply we are indebted to the Divine mercy for salvation! Let us sing of the mercies of the Lord forever.

3. How indispensable is regeneration! Salvation without it is impossible.

4. How deeply anxious should we be to secure the influences and agency of the Holy Ghost (Luk_11:13). (Sketches of Sermons.)

Salvation

I. Salvation is not by works.

1. Because of our relation to God. We are His creatures; we owe Him everything always; and therefore never can acquire any surplus merit to place to the account of past shortcomings and offences.

2. Because of our moral inability to perform works of righteousness, on account of the depravity and corruption of our nature.

3. Because every attempt to procure salvation by works implies the principle of value for value, and our works would be no equivalent for the salvation required.

II. The true source and character of salvation.

1. It has its origin in Gods kindness and love toward man (Tit_3:4).

2. His kindness and love were manifested through Jesus Christ our Saviour (Tit_3:6).

3. 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). (O. McCutcheon.)

Salvation by grace

I. Previous character. Two great lessons

1. Adoring gratitude.

2. Deep humility.

II. Present state. Sinners saved by grace.

1. The originating cause of salvation.

2. The efficient means of salvation.

III. Future expectations.

1. This hope is supporting.

2. Sanctifying. (Expository Outlines.)

Salvation viewed from Gods side

In this passage, which is a brief but pregnant epitome of the gospel, the scheme of mans salvation is regarded only from the side on which it is wholly Gods work, without taking note of the conditions and qualifications which, however much they too are Gods work, are required from the cooperation of man. The apostle was dwelling on the truth that the change referred to in Tit_3:3 is not due to ourselves or our own merit, but to Gods grace. He therefore had no occasion to allude here to the qualifications or stipulations required at baptism, nor to the faith by which man is justified, nor to the working out his own salvation, which is one of the instruments by which the Holy Ghost renews us day by day, nor to the holiness which is the character and badge of the heirs of eternal life. All this is needed; but, viewed from Gods side, it is not by anything which man has done or could do, but by His own free mercy that God has saved him. (Bp. Jackson.)

Working hard for salvation

A Christian lady was visiting a poor, sickly woman, and after conversing with her for a little she asked her if she had found salvation yet. No, she replied, but I am working hard for it. Ah, you will never get it that way, the lady said. Christ did all the working when He suffered and died for us, and made complete atonement for our sins. You must take salvation solely as a gift of free, unmerited grace, else you can never have it at all. The poor woman was at first amazed beyond measure, and felt for the moment as if all hope had been taken from her; but very soon the enlightenment came, and she was enabled to rest joyously on Jesus alone. When speaking afterwards of the friend who had been so helpful, she said, Oh, how I will welcome her into heaven, for she guided me to the Saviour.

Good work, no ground of acceptance with God

A man whom I knew in Chicago failed in business, and got into difficulties. He had paid his creditors what proved to be worthless notes, for he had no assets. He coolly proposed to put matters right by handing to his creditors more worthless notes. Now, many of you are trying to act like that. You have no spiritual assets, you have nothing with which to pay, and yet you are proposing to pay God with what is worthless to save you. Suppose you owe a grocer £20, and you go and tell him that you are not going in debt in future, what answer would you expect? He would say: All very well so far as it goes; Im glad to hear it. But your keeping out of debt in the future wont pay what you owe me now. What about that £20 already due? A hundred years ago, when Prince Charles the Pretender headed a rebellion, many risked their lives and property for his sake, feeling sure that if he succeeded he weald reward them handsomely. But he did not succeed. He lost, and so they lost. What could they get from him, when he had nothing to pay? At the close of our late American Civil War, between the Federals and rebel Confederates, a man in Georgia wanted to pay, as his tax, money issued by the Confederate Government. But of course the officer representing the revenue of the Federal Government said, That wont do. Your money is worthless. It was issued by rebels, and we cannot accept it. The man who expects God to accept him on the ground of his good works, or of anything that he can do, is acting like that. In America no man lost his life or his estate through engaging in that great rebellion, because mercy was shown. But for all that the government could not recognise the currency of rebels. Mercy is offered to all men, but everything with which they hope to purchase pardon and peace is simply worthless. (Major Whittle.)

Good works not to be relied on

Though good works may be our Jacobs staff to walk with on earth, yet they cannot be our Jacobs ladder to climb to heaven with. To lay the salve of our services upon the wound of our sins, is as if a man who is stung by a wasp should wipe his face with a nettle; or as if a person should busy himself in supporting a tottering fabric with a burning firebrand. (T. Secker.)

The washing of regeneration

Regeneration

The main thoughts which run through these verses are the cause and method of redemption. These are set against the old state of sin, in which we were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

I. Salvation as to its primary cause. The cause is Divine, lodged within the Divine heart, and is twofold.

1. Love. The love of God for a world of sinners lost, is the first cause of mans redemption. That love is like Himself--free, boundless, inexplicable, and eternal. For God so loved the world, etc. God is love.

2. Mercy. The object of love can only be touched by the hand of mercy. This speaks of the sinfulness of our nature, and that compassion which has found a way for love to operate on the human heart. The original of the gospel is not a human device, or the work of righteousness, but the gift of God to fallen man.

II. Salvation as to its method. There are here also two observations made by the apostle.

1. The removal of guilt. The washing of regeneration means the removal of the guilt of the soul, and the acceptance of the peace of the Father. It was the custom to sprinkle the proselytes with water, in token of their renouncing their idolatry, and be made clean to enter the service of the true God.

2. The renewal of Divine influences. The Spirit rests on believers to light them, and to guide them; also to comfort them. Regeneration must be followed by the indwelling Spirit. This is a comparison taken from nature, where all living things are renewed in the spring of the year. Thus we are reminded of the necessity for the constant power of the Holy Ghost in our daily life. (Weekly Pulpit.)

Regeneration

I. The renewing.

1. It creates a new thing in man (2Co_5:17). Like a vessel with a new commander, steering a new course, by a now compass, to a new haven. The old nature remains, though the new nature has come, and there are now in the one man the carnal and the spiritual mind--the human and the Divine life--that which is born of the flesh, and that which is born of the Spirit--the old man of sin that is to be crucified, and the new man that is to be renewed daily in the image of Him that created him, until he shall come to the full stature of a man in Christ Jesus.

2. It is a restoration of a former state. That which was lost by sin is restored by regeneration,

3. It is a renovation of the whole man. Though every part be not thoroughly sanctified, yet the regenerate are sanctified in every part. They have a perfection of parts, though not of degrees. The renewing is going on in every part, though every part is not perfectly renewed. The seat and centre of this renewing work is the heart. The might of the Spirit is exerted in the inner man. And from thence He works outwardly to the utmost extremity. Just as the vital fluid is driven by the propelling power of the animal heart to every extremity of the body, so is the renewing energy sent forth from the centre of moral and spiritual life--the inner man by the power of the indwelling spirit. And so will He continue to work until the day of perfection shall come, when we shall be presented faultless before the throne of glory, without spot or wrinkle, or any such thing,

II. The renewer. The Holy Ghost.

1. Not an influence, but a Person, having ascribed to Him in Holy Scripture the attributes and actions of a person, and that a Divine and omnipotent person. To Him is confided the work of carrying out the purposes of the Father by applying the truth and work of the Son. It is by the Spirits overshadowing of the soul that the new creature is conceived and brought forth. The babe of grace can call no man on earth father. And while a mans regeneration is not of his fellow man, neither is it of himself. They which are born of the flesh contribute nothing to their own being, neither do they that are born of the Spirit; they are begotten of God.

2. But the Holy Ghost, in His renewing, uses--Instrumentality. The one grand instrument is the Word (Jam_1:18; 1Pe_1:23).

(1) It may be by the Word read. Augustine and Luther tell us they were converted by the reading of the Word; so have many thousands of others. In Madagascar we have a striking illustration of this, in the conversion of many thousands by reading only fragments of the Word of God, left in their country by the banished missionaries.

(2) It may be by the Word remembered. I read once of an aged man, who had lived an ungodly life, and had wandered thousands of miles away from his native home, who one day, while he was sitting under a tree, had suddenly brought to his remembrance truths he had read and heard when a child and youth, but which had been long forgotten. They came with such irresistible power that his conversion was the result.

(3) It may be by the Word lived and acted out. There are those who will not read the written Word, neither will they go to hear the Word preached, but who are willing readers--unconscious readers of the lives of Christians among whom they dwell. God expects His people, whom He has regenerated, to be living epistles of Christ, known and read of all men. Was it not in this sense that Paul exhorted believing wives to win their unbelieving husbands without the Word, by their chaste conversation, coupled with fear.

(4) It may be by the Word spoken--as a man would speak to his friend. The kind and faithful teachings of friendship have often proved the instrument, in the hands of the Holy Ghost, for the accomplishment of this great object. I owe much to the public ministry of the Word, said a recent convert to his minister; but it was the Word spoken by a friend that was made by God the immediate instrument of my conversion.

(5) But it is principally by the preached Word that God works. The public ministry of the Word is Gods appointed institution for the accomplishment of this glorious end. The preacher is the spiritual husbandman, sowing broadcast the incorruptible seed of the Word, which shall spring up and bring forth fruit, some thirty, some sixty, and some a hundred-fold. This is all the minister can do; sow the seed in prayer, and faith, and hope--God must give the increase. (H. Quick.)

The laver of regeneration

I. We must conceive that in every sacrament there be three essential pasts, the absence of any of which destroys the whole.

1. The sign.

2. The thing signified.

3. The analogy between them, which is the union of them both.

The first is some outward and sensible thing; the second, inward and spiritual; the third, mixed of them both. As in baptism the sign is water, the thing signified the blood of Christ. The analogy or union standeth in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul from all sin. By reason of which relation and near affection between the sign and the thing signified, it is usual in the Scriptures by an improper, but sacramental speech.

1. To call the sign by the name of the thing signified, and contrarily. And thus baptism is called the washing of the new birth, because it is a sign, seal and instrument of it.

2. To ascribe that to the sign which is proper to the thing signified, and so baptism is here said to save, as also 1Pe_3:21, which is indeed the property of the blood of Christ (1Jn_1:7), but by the near affinity of these two in the sacrament it is said so to do, to note unto us

(1) Not to conceive of the sacramental elements as bare and naked signs, so to grow into the contempt of them.

(2) As we may not conceive them idle sins, so neither idle signs by insisting in them as though they were the whole sacrament, for they are but outward, whereas the principal matter of a sacrament is spiritual and inward.

(3) That then we truliest conceive of a sacrament, when by looking at the one of these we see both, neither making the sign a vain symbol, nor yet ascribing anything to it transcending the nature of it, such as are the peculiars and the prerogatives of God, but in the sign and action, which is outward, be led to those which are spiritual and inward.

II. How is baptism then the laver of regeneration?

1. As it is an institution of God signifying the good pleasure of God for the pardoning of sin, and accepting to grace in Christ; for as the word signifieth this, so doth also the sacrament which is a visible word. And thus is it truly said of the Word and sacraments too that they save and sanctify, because they signify the good pleasure of God in saving and sanctifying us, even as we say a man is saved by the kings pardon, not that the pardon properly doth it, for that is the mere merciful disposition of the king, but because the pardon (written and sealed perhaps by another), signed by the king, is the ordinary instrument to manifest the merciful mind of the king in pardoning such a malefactor,

2. As it is a seal or pledge of our sanctification and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other, that as a man having a bond of a thousand pounds sealed him may truly say of it, here is my thousand pound, that is, a security, as surely confirming it unto me as if I had it in my hands, or as I have this even so may the believing party baptized say of his baptism, Here is my regeneration, here is my salvation.

3. As it is a means to excite and provoke the faith of the receiver to lay hold upon the grace of the sacrament, and apply it to these purposes, in which regard it be as truly said to renew as faith is said to justify, and that is only as it may be a means or hand to lay hold on Christ our righteousness; so baptism is a means helping forward our renewing by the true understanding and conscionable and serious meditation of it.

4. In that in the right use of it, it giveth and exhibiteth Christ and all His merits to the fit receiver, for then Gods grace putteth forth itself, and after a sort conveyeth itself in and by this instrument into the heart of the worthy receiver. And thus principally it is the laver of regeneration, because in it and by it as a means and organ the Holy Ghost freely worketh His grace in such as in whom He delighteth. (T. Taylor, D. D.)

The laver of regeneration

On mans aide there is the washing with water; and on Gods side there is the washing away of sin and pouring out of the Spirit. The body is purified, the soul is purified, and the soul is hallowed. The man is washed, is justified, is sanctified. He is regenerated: he is a new creature. The old things, his old principles; motives, and aims, then and there passed away: behold, they are become new (2Co_5:17). Can any one reasonably doubt that, when the apostle speaks of the washing of regeneration, he means the Christian rite of baptism, in which, and by means of which, the regeneration takes place? We are fully justified by his language here in asserting that it is by means of the baptismal washing that the regeneration takes place; for he asserts that God saved us through the washing of regeneration. The laver or bath of regeneration is the instrument or means by which God saved us. Such is the natural, and almost the necessary meaning of the Greek construction. And there are numerous analogies which throw light upon the question, proving to us that there is nothing exceptional in God (who of course does not need any means or instruments) being willing to use them, doubtless because it is better for us that He should use them. In what way is the employment of perceptible means a help to us? In two at least. It serves the double purpose of being both a test to faith and an aid to faith.

1. The acceptance of divinely appointed means is necessarily a test of faith. Human intellect is apt to assume that Omnipotence is above using instruments. Is it likely, we ask, that the Almighty would employ these means? Are they not altogether beneath the dignity of the Divine nature? Man needs tools and materials; but God needs neither. It is not credible that He has ordained these things as conditions of His own operation. All which is the old cry of the captain of the host of Syria. Therefore humbly to accept the means which God has revealed as the appointed channels of His spiritual blessings is a real test of the recipients faith. He is thus enabled to perceive for himself whether he does sincerely believe or not; whether he has the indispensable qualification for receiving the promised blessing.

2. The employment of visible means is a real aid to faith. It is easier to believe that an effect will be produced, when one can perceive something which might contribute to produce the effect. It is easier to believe when one sees means than when none are visible; and it is still easier to believe when the means seem to be appropriate. The man who was born blind would more readily believe that Christ would give him sight when he perceived that Christ was using spittle and clay for the purpose; for at that time these things were supposed to be good for the eyes. And what element in nature is more frequently the instrument both of life and of death than water? What could more aptly signify purification from defilement? What act could more simply express death to sin and a rising again to righteousness than a plunge beneath the surface of the water and a re-issuing from it? Faith in the inward gift, promised by God to those who believe and are baptized, becomes more easy when the outward means of conferring the gift, not only are readily perceived, but are recognised as suitable. In this way our faith is aided by Gods employment of means. Is the renewing of the Holy Ghost the same thing as the washing of regeneration? In this passage the two expressions refer to the same fact, but in their respective meanings they are not co-extensive. The Greek construction is ambiguous like the English; and we cannot be sure whether St. Paul means that God saved us by means of the washing and by means of the renewing, or that God saved us by means of a laver, which is both a laver of regeneration and a laver of renewal. The latter is more probable: but in either case the reference is to one and the same event in the Christians life. The laver and the renewing refer to baptism; and the regeneration and the renewing refer to baptism; viz., to the new birth which is then effected. But, nevertheless, the two expressions are not co-extensive in meaning. The laver and the regeneration refer to one tact, and to one fact only: a fact which takes place once for all and can never be repeated. A man cannot have the new birth a second time, any more than he can be born a second time: and hence no one may be baptized twice. But the renewing of the Holy Spirit may take place daily. (A. Plummer, D. D.)

Spiritual washing

The following is related in the life of the late Dr. Guthrie. James Dundee, a weaver, lived on a lone moor, where, beyond his wifes, he had no society but that of God and nature. James might have been a poet, though I dont know that he ever cultivated the muse; a man he was of such an impassioned nature, lofty thoughts, and singularly vivid imagination. On the morning of a communion Sabbath he rose, bowed down by a sense of sin, in great distress of mind. He would go to church that day, but, being a man of a very tender conscience, he hesitated about going to the Lords table. He was in a state of great spiritual depression. In this state of mind he proceeded to put himself in order for church, and while washing his hands, no one being by, he heard a voice say, Cannot I, in My blood, as easily wash your soul, as that water does your hands? Now, minister, he said, in telling me this, I do not say there was a real voice, yet I heard it as distinctly, word for word, as you now hear me. I felt a load taken off my mind, and went to the table and sat under Christs shadow with great delight.

The renewing of the Holy Spirit

The word renewing is used in the Scriptures in reference to the starting point of the Christian life--regeneration, and to the progressive development of it, day by day. Consider it now in the latter sense, that is in connection with the Holy Spirits work in those who have life eternal.

I. Establishing.

1. Bringing back the wanderer (Hos_14:1-2; Job_22:23).

2. Settling the unstable (Psa_51:10; Psa_57:7; Eph_3:17).

3. Comforting the fearful (Psa_23:3; Psa_51:12).

II. Strengthening.

1. Separating us from the things that hinder our growth (2Co_6:16-18).

2. Bringing us into closer contact with the Fountain of Supply (Isa_40:31; Eph_3:17).

3. Enlarging our capacity and powers of reception (2Co_4:16).

III. Transforming.

1. Illuminating the mind (Rom_12:2; Col_3:10).

2. Gladdening the heart (Rom_15:13; Rom_14:17).

3. Energising the will (Eph_3:16; Eph_4:23).

4. Transfiguring the character (2Co_3:18). (E. H. Hopkins.)

Renewing of the Holy Ghost

The renewing of the Holy Ghost

I. Bring together some oe the more striking Scripture testimonies to the necessity of this agency.

1. As embodied in the devotional sentiments of holy men. Hear David. Create in me a clean heart, etc. Cast me not away from Thy presence, etc. Teach me to do Thy will, etc. Thy Spirit is good; lead me, etc. And so Paul. Now the God of peace fill you with all joy, etc.

2. As a fulfilment of ancient promise. I will pour water on him that is thirsty, and floods upon the dry ground. I will pour My Spirit upon thy seed, and My blessing upon thine offspring. A new heart also will I give you, and a new spirit will I put within you. And I will put My Spirit within you, and cause you to walk in My statutes. If from these examples we pass to the New Testament, to consider how far the supposition of this great spiritual change enters into the pleas and arguments by which the sacred writers exhort their converts to the duties of practical godliness, we find the great promise of Whitsuntide sharing equally with our Lords proper oblation a claim to be received as among the very necessities of our salvation. If any man have not the Spirit of Christ he is none of His. Now we have received not the spirit of the world, but the Spirit which is of God. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Hereby we know that we dwell in Him, and He in us, because He hath given us of His Spirit. These passages, with numberless others which might be quoted, show to us how completely the work of Christ for man, and the work of the Spirit in man, are looked upon by the inspired penman as joint and co-equal parts of a common salvation, the constituent elements of one great truth, successive and inseparable links in that chain of mercy by which sinners are to be lifted up from earths lowest pit, and set down with Christ on heavens highest throne.

3. As practically attested by the great facts of gospel history. The great miracle of Pentecost is one standing witness that without the agency of the Divine Spirit there never was, and never can be, such a thing as true conversion. It was not Peters preaching that turned the hearts of those three thousand. He might have exhibited truth to the understanding of that great audience; he might have addressed powerful appeals to their consciences; he might even have lodged a deep conviction of the truth of all he said in their very souls; but so to convince them as to make them yield, so to prick their hearts that into its open pores there should be received and welcomed the truth as it is in Jesus, this was a work to be done, not by might, nor by power, but by My Spirit, saith the Lord of Hosts. The manner in which the notorious Earl of Rochester describes his conversion is strikingly illustrative of some great influence from without, acting upon, though still concurrently with his own natural faculties. He was reading, he tells us, the 53rd chapter of Isaiah, and his language is that there was some inward force upon him which convinced him that he could resist no longer, for the words had an authority which did shoot like rays or beams in his mind; and this power did so effectually constrain him that he did, ever after, as firmly believe in his Saviour as if he had seen Him in the clouds.

II. How this renewing of the Holy Ghost in the soul of man is accomplished.

1. First, we attribute to Him a true and proper indwelling in our souls (Joh_14:17).

2. Again, by the influences of this Spirit alone, are both produced and maintained within us all those affections and dispositions which constitute the renewed man.

3. Further, it is helpful to that renewing process which the Spirit of God carries on within us, that He testifies to the reality of His own work. Without raising the question of how much or how little of assurance must be inseparable from true conversion, the various expressions, witness of the Spirit, earnest of the Spirit, seal of the Spirit, must imply that one office of this Divine Agent is to supply some form of corroborative testimony to our own minds that we are the children of God. He that believeth on the Son of God hath the witness in himself.

4. Once more, the renewing power of the Holy Ghost is to be looked for in the daily sanctification of our souls, and the preparing them for a condition of endless life. (D. Moore, M. A.)

The difficulty of removing the pollution of sin

At Portland navy yard one of the United States ships came in for repair and fumigation, as yellow fever had broken out amongst her crew during her previous voyage. She was thoroughly scraped and repainted, and then put into commission again, but she was less than a month at sea when the fever once more appeared. It was decided to open her up and expose the fever spores to a thorough freezing during the winter, as medical men said that the spores could not live in cold weather. In the spring she was again painted and refurnished, but the fever appeared again. Then it was found that, though a noble-looking vessel, death was in her, and she was towed to sea and sunk. So is it with all who have not been born again; they carry within their hearts the seeds of a fatal fever, and unless they are completely cleansed from it by Christ they will one day go down in the sea of the Divine wrath.

Which He shed on us abundantly, through Jesus Christ

Abundant supply of grace

I. The graces of the Spirit are plentifully poured out upon us as out of a full and rich mercy. For

1. We have the accomplishment of many prophecies and promises, as Isa_11:9; Dan_12:4. Many prophecies were then sealed, and the book shut until the term of time; but then many should run to and fro, and knowledge should be increased.

2. We have the truth of many types and resemblances, as of the waters running from under the threshold of the sanctuary, still rising to increase; and of the proceedings of the New Testament, typified in the cloud which at the first appearance was no bigger than a mans hand, but after rose to that greatness as to cover the whole heavens.

3. If we compare our Church with that of the Jews we shall observe that the Lord did but drop and sprinkle these graces here and there upon a few persons where He pleased, but now hath poured out His Spirit and opened a fountain of grace to the house of Judah and Jerusalem, even for all true believers.

(1) If such plenty of grace be poured out upon us, our care must be to be found answerable thereunto, that according to our proportion our increase may be; for we may not think the return of one talent sufficient if we have received five or ten, seeing where much is given much will be required. Hath the Lord so richly shed out His Spirit that whereas the most excellent patriarchs saw Christ only afar off, the most simple of our age may see Him in the Word and sacraments even crucified before his eyes, and will it not be expected that in all things we should be made rich in Him? And thus have we ministered unto us a ground of examination whether we find the fruits and work of these waters upon us.

(2) If upon this examination we feel not this plenty of grace, we must beware of accusing God, but condemn ourselves in whom all the fault is, as who refuse and despise so great grace. If any ask how it can come to pass that such excellent grace should be refused, I answer there are three main causes of it

1. Ignorance and blindness of mind.

2. Hardness of heart.

3. Security, which three destitute us of so abundant grace as is offered.

II. All the grace that is bestowed on us is by means of Jesus Christ, for with Him is the fountain and headspring; yea, He is the head which sendeth life, sense, motion, and direction into all the members, resembled in that holy ointment which ran down from Aarons head and beard even to the skirts of his garment. The evangelist, after he had affirmed that Christ was full of grace and truth, addeth that of His fulness we receive grace for grace, so the apostle (Col_2:9-10).

(1) Want we any grace? call upon God in the name of Christ. Whatsoever ye ask the Father in My name, He will give it unto you. Get Christ to be thine own, become a true believer, that thou mayest in Him begin thy prayer with Our Father; this is the way to be rich in grace.

(2) Hast thou received any spiritual grace? sacrifice not unto thine own net, but be thankful unto God in Christ.

(3) Take heed of quenching that grace, neither grieve that good Spirit of God by thy sin, for thou camest hardly by it, for Christ must come down from heaven, humble Himself to the death, rise again, ascend, and now make continual intercession before He could procure thee the least grace. A thing very little thought of. (T. Taylor, D. D.)

Eminent holiness

Our text combines doctrine and practice, faith and morals, and makes the one the proper foundation of the other. That, being justified by His grace, we should be made heirs. This is a faithful saying--that they which have believed be careful to maintain good works. It is worthy of remark that there are four passages of Scripture in which the expression a faithful saying is employed, and each faithful saying is worthy of all acceptation (1Ti_1:15; 1Ti_4:8-9; 2Ti_11:11-13; Tit_3:8). And they all mark out the connection between faith and obedience--between holiness and happiness--between principle and practice.

I. That the doctrine of our acceptance in Christ, while it forms the only foundation of a sinners hope, has a direct tendency to promote eminent holiness.

1. The doctrine of justification by faith, through the merits and advocacy of Christ, constitutes the alone basis of our acceptance with God. We are said to be justified by His grace. This doctrine forms the only answer to the question which in every age has baffled the wisdom of the wise, and brought to nought the understanding of the prudent. How shall man be just with God? A cordial reception of Jesus Christ as the end of the law for righteousness to every one that believeth, entitles the returning offender to life by a merciful appointment, and brings him into a state of personal acceptance with God. This doctrine may well be considered as the cardinal doctrine of Christianity, and as lying at the very foundation of all our hopes for eternity. So deep and aggravated is our guilt, that it is quite evident that if we be not accepted by the merits and righteousness of another we cannot be accepted at all; for it is clear we have no righteousness of our own. This therefore forms, as the text states, a singular exhibition of Divine benignity and grace. Grace provided the Saviour revealed in the gospel--grace accepted His substitution in the sinners place--grace communicated the principle of piety implanted in the human heart--grace preserves that principle from extinction, amidst all the storms and tumults of this opposing world--and grace crowns the subjects of its influences with glory at last.

2. The doctrine of justification, so far from lessening the obligations to obedience, furnishes the most powerful of all inducements to eminent holiness. The pardoned offender is not rendered lawless; a justified state is not exempted from obligation. We are not without law to God, but under the law to Christ. It is no part of the Divine design to raise up one light in order to extinguish another. What was once truth is always truth; what was once duty is always duty. All the original grounds of moral obligation remain. If God was our Creator before our conversion, He is our Creator still--a faithful Creator. If God was our Judge before, He is our Judge still. Neither does Divine grace destroy or change any of the relations in which we previously stood to each other, nor cancel any of the duties arising out of those relations. Neither does Divine grace alter the nature of sin, nor render it one whir less than before the abominable thing which God hateth. The plague does not cease to be the plague because a remedy has been mercifully provided for it. The gospel has produced no change in our moral relation to God, nor in our relation to our fellow man; and, therefore, all the antecedent obligation to obedience remains unchanged; and they that have believed in God are enjoined carefully to maintain good works. The gospel superadds motives and inducements unknown before to induce conformity to the Divine will. The grace of God, that bringeth salvation, teacheth us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly. All false religions attempt to lower the standard of morals, in order to fall in with the weakness or wickedness of mankind. But Christianity presents us with raised views of the spirituality of the Divine law. It presents us with the most powerful motives to holiness--derived from the love of God--the Cross of Christ--the glories of the coming world, and especially from the great work of redemption.

II. That these principles, in their connection with each other, are to be explicitly asserted and maintained. These things I will that thou affirm constantly. They are to be affirmed in their connection with each other--that is, the doctrine of justification is to be affirmed--and the doctrine of sanctification is to be affirmed too: the one as the cause, the other as the effect; the one as the root, the other as the fruitful branch. And observe to what class of characters the exhortations and commands of the gospel are to be specifically addressed That they which have believed in God might be careful to maintain good works; plainly proving that the most advanced Christians require to be frequently admonished. Our text says these truths are to be constantly affirmed. These good works are to be expressly enjoined upon those who believe. We are not to leave them to implication and inference, as though we presumed that they would follow as a necessary result from the mere belief of the doctrine of justification, but they are to be plainly stated and enforced. This is to be done in defiance of opposition and contradiction, which supposes objection and denial on the part of some. The reasons why we should thus constantly urge these truths will be perceived at a glance.

1. Because we are always liable to overlook and forget them amidst the active engagements and snares of life. The gospel ministry was instituted for this purpose.

2. Because the personal sanctity of Christians is the final object of the dispensation of mercy. To this everything in the Divine economy tends; in this everything terminates. It is no inferior degree of excellence to which we are taught to aspire; we are not to begin only, but to advance and persevere--we are to maintain good works, and to be careful to maintain them. The marginal rendering is more emphatic still--the force of the Greek word being to go before in good works--to excel, to emulate--to attain eminence in holiness and devotion. Plutarch tells us that it was the aim of Tully, that it was his ambition, to be eminent in all that he undertook. How much more should Christians desire to attain the highest measures of moral and religious excellence.

3. Because advancement in holiness is essential to the enjoyment of all genuine consolation. The state of grace is only evidenced by the sanctities of the Christian character.

4. Because the absence of these good works proves the destitution of Christian principle, and leaves the individual exposed to a fearful disappointment and a final doom.

III. That from the faithful exhibition of these truths the happiest results are to be anticipated to the Church and the world. These things are good and profitable to men. They are good in themselves, and good in their influence upon the mind. Many things may be good that are not profitable, and some may be thought profitable that are not good; but these are both good and profitable. They are good in the Divine esteem--good as the transcript of His own infinite excellence--good as perfectly accordant with all His revelations to man--good in their origin--good in their progress--good in their end. They come from heaven and lead to it. They are good and profitable, as opposed to those foolish questions, and genealogies, and contentions, and strivings about the law, which we are told in the next verse to avoid as unprofitable and vain. (The Evangelist.)

That being justified by His grace

Justification; faith; works

I. The moral rectification of the soul.

1. All souls in their unrenewed state are unrighteous.

2. Restoration to righteousness is the merciful work of God.

3. In this moral rectification of soul there is the heirship of eternal good.

II. The essential foundation of all true faith. To believe in God implies

1. To believe in what He is in Himself--the only absolute existence, without beginning, without succession, without end, who is in all and through all, the All-Mighty, the All-Wise, the All-Good Creator and Sustainer of the universe.

2. To believe in what He is to us--the Father, the Proprietor, and the Life.

III. The supreme purpose of moral existence is to maintain good works.

1. Good works are

(1) Works that have right motives.

(2) Works that have a right standard.

2. The maintenance of these works requires strenuous and constant effort.

3. The great work of the Christian ministry is to stimulate this effort. (D. Thomas, D. D.)

Gods method of justification

1. The originating cause is the grace, the free, sovereign, undeserved, and spontaneous love of God towards fallen man (Tit_3:4-5; Tit_2:11; Rom_3:24).

2. Our Lord Jesus Christ is the sole meritorious cause. All He did, and all He suffered, in His mediatorial character, may be said to have contributed to this great purpose.

3. The instrumental cause of justification. The merit of the blood of Jesus does not operate necessarily so as to produce our pardon as an immediate and unavoidable effect, but through the instrumentality of faith.

Hence

1. We are not justified, in whole or part, by the merit of our own works, whether past, present, or future.

2. Our repentance is neither the meritorious course, nor the immediate instrument of justification.

3. The Holy Spirits work of regeneration and sanctification is not the previous condition of our free justification or the prerequisite qualification of it.

4. Our justification is not by the merit of faith itself; but only by faith, as that which embraces and appropriates the merit of Christ. (J. Bunting.)

Relation of justification to regeneration

Justification is a qualification of title; regeneration of nature. Justification alters the relative character; regeneration the personal. Justification reconciles us to the Divine favour; regeneration to the Divine service. Justification removes every obstacle of law; regeneration every obstacle of disposition. Justification destroys the incapacity of guilt; regeneration the resistance of depravity. Justification makes us one with God in acceptance; regeneration makes us one with Him in will. Justification opens heaven; regeneration causes us to walk in its white. Justification furnishes the song of deliverance; regeneration teaches us to modulate it. (R. W. Hamilton, D. D.)

The finished work of Christ

A poor man was very anxious about his soul. Though he knew the Bible well, yet he could not get over one difficulty, which was that he wanted to do something to save himself; it was too easy a way to be saved by Christ without doing anything to merit salvation himself; at least so he thought. One day an evangelist called at his workshop, and saw a gate all painted and varnished, ready to be hung in its place. John, he said, is this gate complete? Yes, sir; it is quite finished; it has got the last coat of varnish. You are perfectly certain? Yes, quite. The evangelist took up a plane, and in a moment had taken a shaving off the top bar. Stop, stop, sir! cried John, you are spoiling the gate. Ah, John, that is what you want to do with Christs work; He has completed the work of your salvation, yet you want to spoil it by doing something--you dont know what--to improve upon it! This practical hint was just what John needed, and there and then he gave up trying to improve upon the work of Christ, and gave himself up to be saved at once, just as he was, in the workshop.

We should be made heirs

Heirs of eternal life

In these words is laid down the second end of that new condition into which believers are brought. In which for the meaning two parts must be considered

1. The right and privilege of believers who, being once justified by faith, are made heirs of life eternal.

2. Their present tenure of this their inheritance by hope.

I. For the former, the word heir in the first and proper signification betokeneth a lot, and is used sometimes in the New Testament with allusion unto the twelve tribes, whose portions were divided and distributed unto them by lot, as Eph_1:11, whence that people were more peculiarly called the lines and heritage of the Lord, as whom Himself made partakers of all the good things of that land; and by proportion those also who by faith laid, or shall lay, hold upon His covenant, for all those spiritual and eternal good things shadowed out thereby. But commonly it signifieth those who after a mans death succeed him in his goods and possessions, especially children, whose right it is to inherit their fathers lands and possessions; and thus must we become heirs by becoming the sons and children of God. Now, whereas children are either natural or adopted, our title to this inheritance cometh in by the grace of adoption, seeing Christ is the only natural Son, as we confess in our creed; and the phrase of the text is observable, which faith we are made heirs, but not so born; so as this inheritance belongeth properly unto Christ the natural son, the heir, and firstborn of many brethren, and consequently through Him communicated unto us, who are sons by adoption (Joh_1:12).

II. The present tenure of this inheritance is by hope, for our inheritance is not so much set before our bodily eyes as the eyes of our faith, which is not of things present, but of things to come. And yet although it be an estate to come, the Lord would not leave us without such graces as being conversant about it might serve us in this life to retain our hold and comfort therein, such as are faith, hope, and patience. Now hope signifieth two things

1. The thing hoped for. Hope which is seen is not hope (Rom_8:24). What is the hope of the calling (Eph_1:18).

2. For the gift whereby we hope and expect good things promised, and this must of necessity here be meant, because life eternal of which we have spoken is the thing hoped for.

This grace hath the Lord for our encouragement and comfort, in and for the state of this life only, put into the hearts of His elect, that they might hereby have a certain hold and expectation of all that good which God of His mercy through the merit of His Christ hath promised; the which shall cease when they come once to see that which they now hope for, seeing hereafter can be no hope, not in heaven, for the godly shall enjoy all blessedness their hearts can wish; not in hell, for the damned can never hope for any good.

1. That which the apostle specially aimeth at is that heaven is not merited, but a free gift; here it is called eternal life, which is the gift of God (Rom_6:23). It is called here an inheritance, in that the elect are called heirs; it is against the nature of an inheritance to come any way but by free gift, legacies we know are most free without desert, without procurement, and what an absurd thing were it for a child to go to his father to offer to buy his inheritance? It is said here further that we are made heirs, that is adopted, not born to the inheritance, and therefore it is so much the more free. And lastly, it is here called an eternal inheritance, which, if it be so, how can it be merited, being so far disproportionable to anything we can do.

2. It teacheth us if we would have right to eternal life to become the sons of God, and consequently heirs; seek to be resolved that thou hast a childs part in heaven. How shall I come to know this? A man may know himself an heir of grace by two things

(1) By the presence of faith, for this intitleth into the covenant. Noah by faith was made heir of the righteousness which is by faith (Heb_11:7). Faith in the Son of God it is which maketh thee the Kings son and free born; this is the means of thy freedom, here cometh in thy title, if thou reliest only upon the mercy of God in Christ for thy salutation.

(2) By the presence of sanctification of heart, sanctimony of life (1Co_6:10-11).

3. This doctrine teacheth us to set our hearts upon this inheritance; a man that hath any possibility to befal him cannot keep his mind, but it will be running after it, insomuch as many wicked children in regard of their patrimony will inquire into their fathers years, and grow sick of their mothers, and it is ordinary that such as look for windfalls by decease will be feeding their hearts with their hopes; so should it be with us, who may, without injury to our Father, long after our inheritance in heaven; and as we see men take no content in any part of the earth, no nor in the whole, comparable to that peace or portion which is their own, even so should not we suffer our hearts so to wander after earth or earthly things, as that we settle our contentment anywhere but where our inheritance and our treasure is. The which desire if it filled our hearts, three worthy fruits of it would manifest themselves through our lives.

(1) It would moderate the eager cares of this life, and would not suffer men to become drudges, or sell themselves as slaves unto the earth, for he that taketh himself to be an heir of heaven is well enough provided and cared for already, his Father hath left him so well as he need not basely shift for himself.

(2) It would content the mind with any present condition.

4. Set thyself well to keep this inheritance and the deeds of it, lay up the covenant safe in the closet of the soul, hide the Word, which is the indenture of God passing it unto thee, in the midst of thy heart, let not Satan nor any cheater defraud thee of it.

5. This doctrine affordeth sundry grounds of most sweet consolation.

(1) The meanest believer is a great heir, and that to all Gods best blessings, a truth which few see as they might and ought, and therefore fail of that comfort which God hath put into their hands.

(2) Gods children being such heirs, they cannot but in the meantime be well provided for till their patrimony fall. We know that great heirs in their minority are well and honestly maintained, their fathers being rich and kind will not suffer them to want things fit for them, and what they want in the purse they have in their education, and if they be any way scanted for the present they shall afterward find it with much advantage.

(3) In any want thou, being thy Fathers heir, mayest boldly repair to thy Father, with good hope to speed in any request which He seeth fit for thee and making for thy good. (T. Taylor, D. D.)

Looking for the hope of eternal life

One bright morning last summer, while travelling in Switzerland, I took my seat on the top of a diligence as we passed along the magnificent country from Geneva to Chamounix. I was full of expectation to see Mont Blanc. Our driver said, as we drew nearer the object of our journey, Unless a cloud sails up and covers its forehead you will see it leaning up against the clear blue sky. I need not tell you I kept looking up, feeling that every moment brought me nearer to the sight I so much wanted to see. (Mrs. Bottome.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Tit 3:4-7. But after that the kindness — Χρηστοτης, the goodness, the benignity, και φιλανθρωπια, and philanthropy, love toward man, of God our Saviour, appeared — Επεφανη, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from Tit 3:6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Eph 2:8; 2Ti 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Eze 36:25; Eze 36:27; Eph 5:26-27. Which he shed on us abundantly — Πλουσιως, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Rom 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Rom 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2Ti 1:1; Tit 1:2.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Tit_3:4. After that the kindness.—The original word (χρηστότης) is a beautiful word for a beautiful grace, pervading and penetrating the whole nature, mellowing there what would have been harsh and austere. Christ’s yoke is said to be easy (χρηστός), i.e. it has nothing galling in it. And love of God our Saviour toward man.—The R.V., by bringing “love toward man” into closer connection, has brought us nearer to “philanthropy”—St. Paul’s word. It was necessary to cleanse the word from its heathenish use and degeneracy of meaning before taking it into the New Testament. Only again there, Act_28:2.

Tit_3:5. Not by works of righteousness which we have done.—R.V. “works done in righteousness, which we did ourselves.” They are works done in the spirit of a righteous man which are spoken of. But according to His mercy.—“If of grace [mercy], it is no more of works.” Our verse is a truly Pauline sentiment, and may say something for the authenticity of the letter. See Eze_36:21 : “I had pity for Mine holy name.… I do not this for your sakes.” By the washing of regeneration.—R.V. margin, “through the laver.” Baptismal regeneration can only be found here by substituting the sign for the thing signified. [Note in this verse the use of the prepositions. “Not out of works,” “in righteousness,” according to His mercy,” “by means of the washing.”]

Tit_3:7. Being justified by His grace.—The pronoun leads Alford to say it is the grace of the Father. If St. Paul had been fastidious in his use of words we might think so. It seems better to admit, with Winer, that the usage is departed from in this case—the grace being, as usual, that of our Lord Jesus Christ.

MAIN HOMILETICS OF THE PARAGRAPH.—Tit_3:4-7

The Programme of Salvation.

I. Salvation originates in the philanthropy of God (Tit_3:4).—There was nothing impelling God to save men but His own loving-kindness. His grace, flowing over in streams of beneficence, is the practical manifestation of that love. Love is its own perennial fount of blessing and the inspiration of the noblest acts. Life without love would be intolerably dreary. Love is unselfish, and must find outlets for its exercise, though it is lavished on unworthy objects. Life, the world, the universe, is all the richer for the revelation of the love of God.

II. Salvation is an act of unmerited mercy.—“Not by works of righteousness … but according to His mercy He saved us” (Tit_3:5). As an old writer has said, “We neither did works of righteousness nor were saved by them, but His goodness did the whole.” Salvation is a manifestation to the soul of the Divine mercy. Faith, as our part in the personal realisation of salvation, is not mentioned, but is presupposed. The object of the apostle here is to describe the Divine side of the work, and to show that our salvation was brought about independent of all merit on our part. Every saved sinner can sing,—

“’Tis mercy all, immense and free,

For, O my God, it found out me.”

III. Salvation is the work of the Holy Spirit.—“By the washing of regeneration, and renewing of the HolyGhost; which He shed on us abundantly” (Tit_3:5-6). As the priests in the old tabernacle had to wash in the laver of cleansing before they could enter in the Holy Place to minister before the Lord, so the sinner must be cleansed in the laver of regeneration before he can enter upon the service of God, in which service the work of inward renewal is perpetually going on. The washing and the renewing are the work of the Holy Spirit, and the renewing is perfected by the abundant shedding forth of the Spirit’s influence. “I know my soul am as clean as cotton,” said an old Baptist negro, “’cause I was immersed when de tide was running over.”

IV Salvation entitles man to an inheritance of future blessedness.—“Made heirs according to the hope of eternal life” (Tit_3:7). Being justified by Divine grace, we are constituted heirs of God, and the heirship inspires the hope of possessing the inheritance of eternal life, and entitles us to it. Eternal life is the grand realisation of the hope. Until we are saved we are without hope; but once possessing the blessed hope we have the strongest motive for leading a life of practical holiness, which is the prominent argument of the apostle in the paragraph.

Lessons.—

1. Salvation is wholly a Divine work.

2. Salvation is realised by the agency of the Holy Spirit.

3. Salvation fits the soul for eternal glory.

GERM NOTES ON THE VERSES

Tit_3:4-7.—The Source of Salvation.

I.—Salvation is based on Divine mercy.

II. Is independent of human merit.

III. Is provided abundantly.—

1. As an exhibition of abundant mercy.

2. As a remedy for great sin.

3. As a provision for all who will repent.

IV. Is everlasting.—

1. Justification a ground of hope.

2. Eternal life the object of hope.—F. W.

Tit_3:5. Salvation.

I. The salvation effected for us.—

1. In general, the deliverance from any evil.

2. In particular, salvation from sin. From its guilt, misery, power, and stain, and from the wrath of God.

3. It is a certain salvation. “He saved us.” The veracity of God ensures it; the experience of the believer exemplifies it.

II. The medium through which it flows.—Not through human goodness, but Divine mercy, both in its origin and course.

III. The agency by which it is imparted.—The cleansing and renewing power of the Holy Spirit.

Lessons.—

1. Here we have cause for humility.

2. Gratitude.

3. Diligence.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The Washing of Regeneration and Its Wonderful Power.

v. 4. But after that the kindness and love of God, our Savior, toward man appeared,

v. 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,

v. 6. which he shed on us abundantly through Jesus Christ, our Savior;

v. 7. that, being justified by His grace, we should be made heirs according to the hope of eternal life.

v. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

This is another excellent example of the remarkable manner in which the apostle brings out the motive for a life of holiness. By reminding the Christians of the great contrast between their former lamentable condition and their present blessed state, he finds the strongest possible reason for a life of gratitude toward God: But when the kindness and benevolence of God, our Savior, appeared. God the Father is also in this passage expressly called "our Savior," a designation eminently fitting for Him whose love was manifested so wonderfully in the sending of Jesus Christ. Joh 3:16, and in the fact that He was in Christ, reconciling the world to Himself, 2Co 5:19. This love of God as our Savior is brought out by two virtues which are here ascribed to Him. The kindness of God appeared. His warm-heartedness, favor, benignity, according to which His treatment of us, as Luther writes, is such as to prompt love in return. The other attribute is His benevolence, literally, His philanthropy, by which the Lord, in the Gospel, not only shows His kindness: but also offers to all men the full and free use of all the gifts of His heaven, His everlasting friendship and grace. Thus the unmerited, the free grace of God appeared to all men, was revealed and brought to the attention of men in Christ Jesus, with the incarnation of Christ and the unequivocal proclamation of the Gospel connected therewith, which He has brought in its full glory.

The consequences of this wonderful revelation and manifestation are named: Not on account of works (performed) in righteousness which we did, but according to His mercy He saved us through the washing of regeneration and renewing of the Holy Ghost, which He poured out upon us richly through Jesus Christ, our Savior. With the revelation of the kindness and benevolence of God in Jesus Christ the wonderful work of salvation was brought about. It was done by God with the total exclusion of all merit on the part of man. The emphasis upon this fact is necessary as often as the subject of the grace of God is mentioned, for the pride of the human heart clings to every straw of its own righteousness. There are no works on the part of men which are able to earn eternal salvation for them. Even in the best works of man as he is constituted by nature there is nothing that could have merited the love of God in Christ Jesus. No matter whether such works make ever so fine a showing as a righteousness of life before men, they cannot be urged as possessing merit in the sight of God. Thus the mercy of God is revealed before us in the full beauty of its splendor. Only according to, for the sake of, His mercy did He save us. Salvation is represented by the apostle as a finished fact: salvation has been made, has been performed; there is nothing to be added: nothing to be corrected. The believers are in full possession of their salvation, even though they are not yet enjoying its blessings to their full extent. And this salvation is transmitted to us, has been given to the believers, through the washing of regeneration. God uses a washing of water. Holy Baptism, as a means to transmit and seal to the believer the inestimable benefits of salvation. Through Baptism, regeneration is wrought in the heart of man; he is born anew to a wonderful spiritual life. At the same time, therefore, the water of Baptism also works a renewing of the heart and mind. Regeneration is a single act, but the renewing thus begun by the Holy Ghost continues throughout the life of the Christian. The new spiritual creature wrought or created in Baptism is renewed from day to day, 2Co 4:16; 1Pe 4:1. Thus the water of Baptism, in itself simple water, is endowed, by the power of God and the Holy Spirit, with such wonderful properties that it actually becomes the bearer of the salvation of God to the heart of man.

With great emphasis the apostle stresses the fact that the work of the Holy Ghost in the heart of the believer continues from day to day when he says that the Holy Spirit is shed, poured out, upon us abundantly, richly. What the Lord had repeatedly promised in the Old Testament, Joe 2:26-32; Zec 12:10; Isa 44:3, was fulfilled in the time of the New Testament, beginning with the great Day of Pentecost. In Baptism especially, as one of the means of grace, the Holy Ghost comes to us with the fullness of His gifts of regeneration and sanctification. He impresses upon our hearts not an indistinct, blurred picture of our Redeemer, but one that gives us a clear idea and understanding of His vicarious satisfaction in its application to us. This sending and imparting of the Holy Ghost in Baptism is done through Jesus Christ, our Savior, the exalted Lord of His Church. Joh 14:26; Joh 15:2-6; Joh 16:7. This fact, that the Savior, who gained redemption for us in its entirety, now also. in His state of exaltation, makes it His business to appropriate to us the gifts and graces of this salvation through the Holy Spirit, and that this rich imparting of His blessings is done even in Baptism, is full of comfort to us, and gives us great confidence in our faith. Jesus Christ, by His perfect redemption, has restored the original relation between God and man, and the fruit of this mediatorial activity of Christ is imparted to the believers in Baptism through the Word. Note: Tit 3:4-6 contain a clear proof for the trinity of God, since it is God the Father who poured out upon us the Holy Spirit through Jesus Christ, our Savior.

The work begun in Baptism, however, by no means exhausts the loving-kindness and benevolence of God toward us. His purpose rather is this: That, being justified through His grace, we may become heirs according to the hope of eternal life. Regeneration and conversion are properly treated as synonyms; for in working in us the new spiritual birth, God has also given us the forgiveness of all our sins and imputed to us the full righteousness of Jesus Christ. We are justified before God: He Himself has returned the verdict of "Not guilty" in our case. We are redeemed and declared justified, not only with reference to sin, but also with regard to the guilt and punishment of sin. Not, indeed, as though any works which we might have done or even our acceptance of the salvation in Christ made us worthy and gave us merit in the sight of God, but we are justified by His grace, by the grace of God in Christ. By receiving this grace through faith, which is wrought in us in Baptism, we enter into the proper relation to God once more, into that of children and heirs: Rom 8:17; Rom 6:15-23. Eternal life, the life of eternal salvation in and with Christ, is open to us. It is ours according to hope, in hope; both its possession and enjoyment are certain, because they are guaranteed to us by God. As heirs of heaven all the goods and blessings of eternity are actually ours. Our incorruptible, undefiled inheritance is reserved for us in heaven. Here we enjoy only the first fruits of salvation in the midst of many miseries and tribulations; there the Lord will throw open to us the rich treasures of His boundless store and invite us to partake of them in undisturbed happiness, world without end.

It is to this whole paragraph that Paul refers when he adds: Trustworthy is the word, and I want thee to insist upon these things strongly that they who have their belief centered in God may take care to lay the proper emphasis upon good works. This is fine and useful to men. The summary of the Gospel as Paul has included it in that one beautiful sentence is a word upon which a person may rely with absolute certainty. His purpose, however, is not merely to remind Titus of these beautiful truths, but also to encourage and stimulate him to make these same facts-the subject of his teaching. He should affirm and asseverate, speak from the firm conviction of his heart. For the Christians of all times, all the true believers, those whose faith actually rests in Christ, should show their appreciation of the blessings of salvation in their entire life, letting good works be the sphere in which they move and have their being. Believers take care to do this, they make it their business to be found engaged in good works. For the latter are like goods that have been entrusted to the Christians, to their stewardship, that they use them, that they exercise themselves in them. Such teaching, such counsels, are good and useful for the Christians. It is altogether acceptable in the sight of God if both the faith and the life of the Christians are duly referred to in public as well as private teaching and admonition. It is the most practical lesson in the world.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Chapter 25

THE CO-OPERATION OF THE DIVINE PERSONS IN EFFECTING THE NEW BIRTH-THE LAVER OF REGENERATION. - Tit_3:4-7

FOR the second time in this short letter we have one of those statements of doctrine which are not common among the practical instructions which form the mare portion of the Pastoral Epistles. The other doctrinal statement was noticed in a previous discourse on 1Ti_2:11-14. It is worth while to compare the two.

Though similar, they are not identical in import, and they are introduced for quite different purposes. In the earlier passage, in order to show why different classes of Christians should be taught to exhibit the virtues which specially befit them, the Apostle states the purpose of Christs work of redemption, a purpose which all Christians are bound to help in realising, stimulated by what has been done for them in the past and by the hope which lies before them in the future. In the passage which we have now to consider, St. Paul contrasts with the manifold wickedness of unbelievers the undeserved mercies of God towards them, in order to show what. gratitude those who have been brought out of their unbelief ought to feel for this unearned blessing, a gratitude which they ought to exhibit in gentle forbearance and goodwill towards those who are still in the darkness of unbelief as well as to others.

The passage before us forms the main part of the Second Lesson for the evening of Christmas Day in both the old and the new lectionaries. Its appropriateness in setting forth so explicitly the Divine bounty in the work of regeneration is manifest. But it would have been equally appropriate as a lesson for Trinity Sunday, for the part which each Person of the Blessed Trinity takes in the work of regeneration is plainly indicated. The passage is in this respect strikingly parallel to what St. Peter had written in the opening of his Epistle: "According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ". {1Pe_1:2} The goodness and love of God the Father towards mankind is the source of mans redemption. From all eternity He saw mans fall; and from all eternity He devised the means of mans recovery. He appointed His Son to be our representative; and He accepted Him on our behalf. In this way the Father is "our Savior," by giving and accepting One Who could save us. The Father "saved us through Jesus Christ our Savior." Thus the Father and the Son co-operate to effect mans salvation, and each in a very real and proper sense is called "our Savior." But it is not in mans own power to accept the salvation thus wrought for him and offered to him. For power to do this he needs Divine assistance; which, however, is abundantly granted to him. By means of the outward laver of baptism the inward regeneration and renewal by the Spirit is granted to him through the merits of Christ; and then the work of his salvation on the Divine side is complete. Through the infinite mercy of the Blessed Trinity, and not through his own merits, the baptized Christian is in a state of salvation, and is become an heir of eternal life. It remains to be seen whether the Christian, thus richly endowed, will continue in this blessed state, and go on, by the daily renewal of the Holy Spirit, from grace to grace; or will through his own weakness and willfulness, fall away. But, so far as Gods share in the transaction is concerned, his salvation is secured; so that, as the Church of England affirms in the note added to the service for the Public Baptism of Infants: "It is certain by Gods Word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved." And the several parts which the Persons of the Blessed Trinity take in the work of salvation are clearly indicated in one of the prayers before the baptismal act, as in the present passage by St. Paul. Prayer is offered to the "heavenly Father," that He will "give His Holy Spirit to this Infant, that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ." Thus, as at the baptism of the Christ, so also at that of every Christian, the presence and co-operation of Father, Son, and Holy Spirit are indicated.

It is the Apostles object in this condensed doctrinal statement to emphasize the fact that it was "not by works in righteousness which we ourselves did," but by the work of the Blessed Trinity, that we were placed in a state of salvation. He does not stop to make the qualifications, which, however true and necessary, do not alter this fact. In the case of adults, who are converted to Christianity, - and it is of such that he is thinking, - it is necessary that they should be duly prepared for baptism by repentance and faith. And in the case of all (whether adults, or infants who live to become responsible for their actions), it is necessary that they should appropriate and use the graces bestowed upon them; in other words, that they should grow in holiness. All this is true: but it does not affect the position. For although mans co-operation is indispensable-for God saves no man against his will-yet without Gods assistance man cannot either repent or believe before baptism, nor can he continue in holiness after baptism. This passage expressly denies that we effect our own salvation, or that God effected it in return for our merits. But it gives no encouragement to the belief that we have nothing to do with "working out our own salvation," but have merely to sit still and accept what has been done for us.

That "the washing of regeneration," or (as the margin of the R.V. more exactly has it) "the laver of regeneration," signifies the Christian rite of baptism, ought to be regarded as beyond dispute. This is certainly one of those cases to which Hookers famous canon of interpretation most thoroughly applies, that "where a literal construction will stand, the farthest from the letter is commonly the worst" ("Eccl. Pol.," 5. 59:2). This Hooker holds to be "a most infallible rule in expositions of sacred Scripture"; and although some persons may think that assertion somewhat too strong, of the soundness of the rule no reasonable student of Scripture can doubt. And it is worth our while to notice that it is in connection with this very subject of baptismal regeneration that Hooker lays down this rule. He is answering those who perversely interpreted our Lords words to Nicodemus, "Except a man be born of water and the Spirit," {Joh_3:5} as meaning no more than "Except a man be born of the Spirit," "water" being (as they imagined) only a metaphor, of which "the Spirit" is the interpretation. On which Hooker remarks: "When the letter of the law hath two things plainly and expressly specified, Water, and the Spirit; Water as a duty required on our parts, the Spirit as a gift which God bestoweth; there is danger in presuming so to interpret it, as if the clause which concerneth ourselves were more than needeth. We may by such rare expositions attain perhaps in the end to be thought witty, but with ill advice." All which may be fitly applied to the passage before us, in which it is quite arbitrary and against all probability to contend that "the bath of regeneration" is a mere metaphor for regeneration without any bath, or for the Holy Spirit, or for the unmeasured bounty with which the Holy Spirit is poured upon the believer.

This might be tenable, if there had been no such rite as baptism by water enjoined by Christ and practiced by the Apostles as the necessary and universal method of admission to the Christian Church. In Eph_5:26 (the only other passage in the New Testament in which the word for "laver" or "bath" or "washing" occurs) the reference to baptism by water is indisputable, for the water is expressly mentioned. "Christ also loved the Church, and gave Himself up for it; that He might sanctify it, having cleansed it by the washing of water with the word." And in the passage in the First Epistle to the Corinthians which, like the one before us, contrasts the appalling wickedness of unbelievers with the spiritual condition of Christians, the reference to baptism is scarcely less clear. "And such were some of you: but ye were washed (lit. he Washed away your sins), but ye were sanctified, but ye were justified in the Name of the Lord Jesus Christ, and in the Spirit of our God". {1Co_6:11} In which passage, as here, the three Persons of the Trinity are named in connection with the baptismal act.

And in speaking to the Jews at Jerusalem of his own admission to the Church, St. Paul uses the same forms of the same word as he uses to the Corinthians of their admission. The exhortation of Ananias to him, as he lay at Damascus, was "And now why tarriest thou? Arise, and be baptized, and wash away thy sins" (απολουσαι ταας σου), "calling on His Name": {Act_22:16} words which are very parallel to the exhortation of St. Peter on the day of Pentecost: "Repent ye, and be baptized, every one of you in the Name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost" (Act_2:38; comp. Heb_10:23). In these passages we have a sacred rite described in which the human and the Divine elements are clearly marked. On mans side there is the washing with water; and on Gods side there is the washing away of sin and pouring out of the Spirit. The body is purified, the soul is purified, and the soul is hallowed. The man is washed, is justified, is sanctified. He is regenerated: he is "a new creature." "The old things," his old principles, motives, and aims, then and there "passed away" (aorist tense, parhlqen): "behold, they are become new". {2Co_5:17} Can any one, with these passages before him, reasonably doubt that, when the Apostle speaks of "the washing of regeneration" he means the Christian rite of baptism, in which, and by means of which, the regeneration takes place?

We are fully justified by his language here in asserting that it is by means of the baptismal washing that the regeneration takes place; for he asserts that God "saved us through the washing of regeneration." The laver or bath of regeneration is the instrument or means by which God saved us. Such is the natural, and almost the necessary meaning of the Greek construction (δια with the genitive). Nor is this an audacious erection of a comprehensive and momentous doctrine upon the narrow basis of a single preposition. Even if this passage stood alone, it would still be our duty to find a reasonable meaning for the Apostles Greek: and it may be seriously doubted whether any more reasonable meaning than that which is here put forward can be found. But the passage does not stand alone, as has just been shown. And there are numerous analogies which throw light upon the question, proving to us that there is nothing exceptional in God (Who of course does not need any means or instruments) being willing to use them, doubtless because it is better for us that He should use them.

In illustration of the Greek construction we may compare that used by St. Peter of the event which he takes (and the Church of England in her baptismal service has followed him) as a type of Christian baptism. "When the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water; which also after a true likeness doth now save you, even baptism." St. Peter says that Noah and his family "were saved by means of water" (δι υδατος) just as St. Paul says that God "saved us by means of the laver of regeneration" (δια ας). In each case the water is the instrument of salvation. And the analogy does not end with the identity of the instrument; that is the mere external resemblance between the flood and baptism. The main part of the likeness lies in this, that in both cases one or the same instrument both destroys and saves. The Flood destroyed the disobedient by drowning them, and saved Noah and his family by floating them into a new home. Baptism destroys the old corrupt element in mans nature by washing it away, and saves the regenerated soul by bringing it into a new life. And the other event which from the earliest days has been taken as a figure of baptism is of the same kind. At the crossing of the Red Sea, the water which destroyed the Egyptians saved the Israelites. In all these cases God was not tied to use water, or any other instrument. He could have saved Noah and the Israelites, arid destroyed the disobedient and the Egyptians, just as He could have healed Naaman and the man born blind, without employing any means whatever. But for our edification He condescends to employ means, such as we can perceive and understand.

In what way is the employment of perceptible means a help to us? In two at least. It serves the double purpose of being both a test of faith and an aid to faith.

1. The acceptance of Divinely appointed means is necessarily a test of faith. Human intellect is apt to assume that Omnipotence is above using instruments. "Is it likely," we ask, "that the Almighty would employ these means?" Are they not altogether beneath the dignity of the Divine Nature?

2. Man needs tools and materials: but God needs neither. It is not credible that He has ordained these things as conditions of His own operation. All which is the old cry of the captain of the host of Syria. "Behold, I thought, he will surely come out to me, and stand and call on the name of the Lord his God, and wave his hand over the place, and recover the leper." That is, why need he enjoin any instrument at all? But if he must, he might have enjoined something more suitable. "Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?" In precisely the same spirit we ask still, "How can water wash away sin? How can bread and wine be Christs body and blood? How can the laying on of a mans hand confer the gift of the Holy Spirit? Do not all such assumptions savor of magic rather than of Divine Providence?" Therefore humbly to accept the means which God has revealed as the appointed channels of His spiritual blessings is a real test of the recipients faith. He is thus enabled to perceive for himself whether he does sincerely believe or not; whether he has the indispensable qualification for receiving the promised blessing.

The employment of visible means is a real aid to faith. It is easier to believe that an effect will be produced, when one can perceive something which might contribute to produce the effect. It is easier to believe when one sees means than when none are visible; and it is still easier to believe when the means seem to be appropriate. The man who was born blind would more readily believe that Christ would give him sight, when he perceived that Christ was using spittle and clay for the purpose; for at that time these things were supposed to be good for the eyes. And what element in nature is more frequently the instrument both of life and of death than water? What could more aptly signify purification from defilement? What act could more simply express a death to sin and a rising again to righteousness than a plunge beneath the surface of the water and a re-issuing from it? As St. Paul says in the Epistle to the Romans: "We were buried therefore with Him through baptism" (διασματος.) "into death; that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life". {Rom_6:4} And again to the Colossians: "Having been buried with Him in baptism, wherein ye were also raised with Him through faith in the working of God. Who raised Him from the dead". {Col_2:12} Faith in the inward gift, promised by God to those who believe and are baptized, becomes more easy, when the outward means of conferring the gift, not only are readily perceived, but are recognized as suitable. In this way our faith is aided by Gods employment of means.

Is the "renewing of the Holy Ghost" the same thing as the "washing of regeneration?" In this passage the two expressions refer to the same fact, but in their respective meanings they are not co-extensive. The Greek construction is ambiguous like the English; and we cannot be sure whether St. Paul means that God saved us by means of the washing and by means of the renewing, or that God saved us by means of a laver, which is both a laver of regeneration and a laver of renewal. The latter is more probable: but in either case the reference is to one and the same event in the Christians life. The laver and the renewing refer to baptism; and the regeneration and the renewing refer to baptism; viz., to the new birth which is then effected. But, nevertheless, the two expressions are not coextensive in meaning. The laver and the regeneration refer to one fact, and to one fact only; a fact which takes place once for all and can never be repeated. A man cannot have the new birth a second time, any more than he can be born a second time: and hence no one may be baptized twice. But the renewing of the Holy Spirit may take place daily. It precedes baptism in the case of adults; for it is only through a renewal which is the work of the Spirit that they can prepare themselves by repentance and faith for baptism. It takes place at baptism, as the Apostle clearly indicates here. And it continues after baptism; for it is by repeated quickening of the inward life through the action of the Spirit that the Christian grows in grace day by day. In the case of the adult, who unworthily receives baptism without repentance and faith, there is no spiritual renewal. Not that the sacred rite remains without effect: but the renewing of the Spirit is suspended until the baptized person repents and believes. Meanwhile the mysterious gift bestowed in baptism becomes a curse rather than a blessing; or at least a curse as well as a blessing. It may perhaps increase the possibilities of repentance: it certainly intensifies the guilt of all his sins, Such a person has thrust himself into a society without being qualified for membership. He has incurred the responsibilities of membership: if he desires the privileges, he must obtain the qualifications.

It is Gods gracious purpose that all should have the privileges in full. In baptism He washed us from our sins, He gave us a new birth, He poured out His Holy Spirit upon us richly, through Jesus Christ; "in order that, being justified by His grace, we might be made heirs according to hope of eternal life."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).

3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Tit 3:4. Ἡ χρηστότης καὶ φιλανθρωπία, kindness and love to men) Human vices of a quite contrary character are enumerated, Tit 3:3.—σωτῆρος, our Saviour) The conjugate, ἔσωσεν, He saved, occurs Tit 3:5.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Tit_3:4-6. Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία κ.τ.λ.] χρηστότης as a human quality; 2Co_6:6; Gal_5:22; Col_3:12; used of God, Rom_2:4; Rom_11:22 (often in the LXX.); with special reference to Gods redemptive work in Christ, Eph_2:7.

φιλανθρωπία] elsewhere only in Act_28:1 (2Ma_6:22; 2Ma_14:9) as a human quality. De Wette remarks on it: unusual for the idea of χάρις. The reason why Paul makes use of the word here is contained in Tit_3:2, where he exhorts to πρᾳΰτης πρὸς πάντας ἀνθρώπους. Χρηστότης corresponds in conception to πρᾳΰτης (both words stand closely connected in Gal_5:22 and Col_3:12); and in allusion to πρὸς π. ἀνθρ., Paul adds φιλανθρωπία. The goodness and love of God to man, on which our salvation is based, should lead us to show benevolence and gentleness to all men. At the same time, the χρηστότης and φιλανθρωπία of God form a contrast with the conduct of men as it is described in Tit_3:3 in the words: ἐν κακίᾳ … μισοῦντες ἀλλήλους. Hofmann rightly remarks that as φιλανθρωπία has the article, it is made independent and emphatic by the side of the χρηστότης; it does not, however, follow from this that χρηστότης here denotes the goodness, of God in general towards His creatures.

ἐπεφάνη] just as in Tit_2:11.

τοῦ σωτῆρος ἡμῶς Θεοῦ] see 1Ti_1:1.

Tit_3:5. The apodosis begins here and not at ἔλεος, so that the words οὐκ … ἔλεος modify ἔσωσεν; so more recent expositors, even Hofmann.

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς] On ἐξ, comp. Rom_3:20. Matthies wrongly: not from works appearing in the form of righteousness which we accomplished, i.e. not from our works produced with the appearance of righteousness. Ἔργα τὰ ἐν δικαιοσύνῃ are rather: works which are done in righteousness. Ἐν denotes the condition of life in which the works are accomplished (de Wette, Wiesinger). Δικαιοσύνη here is not justification (van Oosterzee: justitia coram Deo), but righteousness, integrity; so, too, Hofmann.

ἃ ἐποιήσαμεν ἡμεῖς] ἡμεῖς is added emphatically; to make the contrast all the stronger (Wiesinger). Paul is not speaking of works which may have been done by us, but denies that we have done such works of righteousness. Bengel rightly: Negativa pertinet ad totum sermonem: non fueramus in justitia: non feceramus opera in justitia: non habebamus opera, per quae possemus salvari.1[11]

The thought here expressed is not, as de Wette thinks, unsuitable to the context. In its negative form it rather serves to give emphasis to ἀλλὰ κατὰ (by means of) τὸ αὐτοῦ ἔλεος, and hence to the conception of the divine χρηστότης and φιλανθρωπία. Wiesinger: The apostle even by the contrast of the οὐκ wishes to make it quite clearly understood that saving grace is quite free and undeserved.[12]

On κατὰ τὸ αὐτ. ἔλεος, comp. 1Pe_1:3.

ἜΣΩΣΕΝ ἩΜᾶς] sc. ὁ Θεός. As ὍΤΕ … ἘΠΕΦΆΝΗ does not mean: when or after it had appeared, but: when it appeared, the saving is here represented as simultaneous with the appearance of the divine χρηστότης κ.τ.λ., although ΔΙΆ refers ἜΣΩΣΕΝ to its application to individuals, which is different in time from the ὍΤΕ Κ.Τ.Λ. above. But Paul could rightly put these two things together, because the goodness of God which appeared in Jesus Christ comes to perfection in the saving of individuals by the ΛΟΥΤΡῸΝ ΠΑΛΙΓΓΕΝΕΣΊΑς; the former is the efficient cause of the other.

ἩΜᾶς is not to be referred to all mankind, but to believers. The means by which the saving is effected are set forth in the words: ΔΙᾺ (ΤΟῦ) ΛΟΥΤΡΟῦ ΠΑΛΙΓΓΕΝΕΣΊΑς ΚΑῚ ἈΝΑΚΑΙΝΏΣΕΩς ΠΝΕΎΜΑΤΟς ἉΓΊΟΥ] The expression: ΤῸ ΛΟΥΤΡῸΝ ΠΑΛΙΓΓΕΝΕΣΊΑς, has been very arbitrarily interpreted by some expositors, some taking ΛΟΥΤΡῸΝ as a figurative name for the regeneratio itself, or for the predicatio evangelii, or for the Holy Spirit, or for the abundant imparting of the Spirit. From Eph_5:26 it is clear that it can mean nothing else than baptism; comp. too, Heb_10:23; 1Co_6:11; Act_22:16.

ΠΑΛΙΓΓΕΝΕΣΊΑ] occurs also in Mat_19:28, but in quite a different connection, viz. in reference to the renovation of things at Christs second coming; comp. however, 1Pe_1:3; 1Pe_1:23, ἈΝΑΓΕΝΝΆΩ, and Joh_3:3 ff., ΓΕΝΝΗΘῆΝΑΙ ἌΝΩΘΕΝ.

According to the context, Paul calls baptism the bath of the new birth, not meaning that it pledges us to the new birth (to complete the process of moral purification, of expiation and sanctification, Matthies), nor that it is a visible image of the new birth (de Wette), for neither in the one sense nor in the other could it be regarded as a means of saving (ἜΣΩΣΕΝ ἩΜᾶς ΔΙΆ). Paul uses that name for it as the bath by means of which God actually brings about the new birth.[13] Comp. with this the apostles expressions elsewhere regarding baptism, especially Rom_6:3 ff., Gal_3:27, Col_2:12, which all alike assign this real signification to baptism.

καὶ ἀνακαινώσεως πνεύματος ἁγίου] The genit. πν. ἁγ. is the genit. of the efficient cause: the renewal wrought by the Holy Spirit (de Wette, Wiesinger, van Oosterzee). This may be taken as the continuing influence of the Spirit working in the regenerated Christian, or as the single act of inward change by which the man became a καινὴ κτίσις (2Co_5:17), a τέκνον Θεοῦ. Here the word is to be taken in the latter signification, as is clear from its connection with ἔσωσεν ἡμᾶς;[14] otherwise in Rom_12:2; Eph_4:22-24. According to some expositors, the genit. ἀνακαινώσεως is dependent on ΔΙΆ; Bengel: duae res commemorantur: lavacrum regenerationis, quae baptismi in Christum periphrasis et renovatio Spiritus sancti. According to others, it depends on ΛΟΝΤΡΟῦ, and is co-ordinate with ΠΑΛΙΓΓΕΝΕΣΊΑς; Vulgate: per lavacrum regenerationis et renovationis (de Wette, Wiesinger). The latter is the right view, for what else could ἈΝΑΚΑΊΝΩΣΙς ΠΝ. ἉΓ. be than the new birth denoted by ΠΑΛΙΓΓΕΝΕΣΊΑ? (Wiesinger). In this way ἈΝΑΚ. ΠΝ. ἉΓ. is added epexegetically to the previous conception ΠΑΛΙΓΓΕΝΕΣΊΑ, explaining it, but not adding any new force to it.[15] Heinrichs quite wrongly thinks that ΠΝ. ἉΓ. here is the ΠΝ. hominis, ipsius, which (quatenus antea fuit ΨΥΧΙΚΌΝ, ΣΑΡΚΙΚΌΝ, ἘΠΊΓΕΙΟΝ) becomes holy by the ἈΝΑΚΑΊΝ.

Tit_3:6. ΟὟ ἘΞΈΧΕΕΝ ἘΦʼ ἩΜᾶς ΠΛΟΥΣΊΩς] ΟὟ is not dependent ΤΟῦ ΛΟΥΤΡΟῦ, but on ΠΝΕΎΜΑΤΟς ἉΓΊΟΥ. The genit. ΟὟ is in accordance with the common Greek usage. Heydenreich explains it wrongly by supposing ἘΞ or ἈΦʼ to have been omitted: from which he abundantly, of which he poured out an abundant measure.

ἘΞΈΧΕΕΝ ἘΦʼ ἩΜᾶς] an expression which has passed from the O. T. (Joe_3:1; Zec_12:10) into the N. T. It is used to describe the gift of the Holy Spirit; see Act_2:17; Act_2:33; Act_10:45. The rich abundance of this gift is indicated by ΠΛΟΥΣΊΩς.[16]

ἘΦʼ ἩΜᾶς] goes back to ἩΜᾶς in Tit_3:5. Christians are saved by God pouring upon them, at baptism, the Holy Spirit, which renews them. The apostle is not speaking here of the gift of the Spirit which was made at Pentecost, but of the gift made to individuals, and made after the outpouring at Pentecost.

ΔΙᾺ ἸΗΣ. ΧΡ. ΤΟῦ ΣΩΤῆΡΟς ἩΜῶΝ] This does not belong to ἜΣΩΣΕΝ, which is already defined by ΔΙᾺ ΤΟῦ ΛΟΥΤΡΟῦ Κ.Τ.Λ. It goes with ἘΞΈΧΕΕΝ, so that Christ here, as elsewhere in the N. T., is represented as the medium by which the Holy Spirit is sent.[17] In order to understand the train of thought properly, we must note that the outpouring of the Holy Spirit is not a consequence, but the substantial inward fact in baptism, which is the bath of the new birth.

[11] 1 Similarly Theophylact: ἔσωσεν ἡμᾶς οὐκ ἐξ ἔργων, ὧν ἐποιήσαμεν, ἀντὶ τοῦ· οὔτε ἐποιήσαμεν ἔργα δικαιοσύνης, οὔτε ἐσώθημεν ἐκ τούτων, ἀλλὰ τὸ πᾶν ἡ ἀγαθότης αὐτοῦ ἐποίησε.

[12] Hofmann is not correct in analysing ἔργων τῶν ἐν δικαιοσύνῃ into two statements. He says that ἐξ ἔργων is in the first place to be conceived by itself, and that τῶν ἐν δικ. further denies that we have done what we should have done in order to deserve to be saved. He then maintains that the relative sentence belongs to τῶν ἐν δικαιοσύνῃ. But ἔργα τὰ ἐν δικαιοσύνῃ forms one conception, and on this the relative sentence depends.

[13] It is certainly right to say that baptism carries with it a pledge to continue the process of purification, and that, from its outward form, it bears in itself a symbolic character; only these are not the reasons for which the apostle calls it the λουτρὸν παλιγγενεσίας.In the first edition of this commentary I remarked: Baptism is regarded as the inner new birth manifesting itself in the external act of the bath. This is not apposite, since baptism is not the new birth itself, but the means for producing it.

[14] These words, παλιγγενεσία and ἀνακαίνωσις, do not occur in classic Greek. In the former word, which Hofmann translates awkwardly enough by resurrection, the prefix πάλιν points to the former sinless condition of man, into which he is restored from his corruption. Thus παλιγγενεσία, in Mat_19:28, corresponds in conception to ἀποκατάστασις. It is doubtful whether the same reference is adapted to ἀνακαίνωσις (which only occurs here and in Rom_12:2); the ἀνα does not make such reference necessary. Expositors tacitly avoid this question; comp. Cremer, Wörterb. d. neut. Gräc.

[15] Hofmann indeed disputes our remark that ἀνακαιν. τ. πν. is added epexegetically to παλιγγ.; because, as he says, παλιγγενεσία is an incident of the resurrection, whereas ἀνακαίνωσις is a work of the Holy Spirit. But is not this renewing work of the Holy Spirit an incident for him on whom it is wrought? He further maintains that it might be said: ἔσωσεν ἡμᾶς διʼ ἀνακαινώσεως πνεύματος ἁγίου, but not ἔσωσεν ἡμᾶς διὰ παλιγγενεσίας; but this we cannot admit. The latter may be said quite as much as the former.

[16] It is ὁ Θεός here who imparts the Holy Spirit, whereas in Act_2:33 the gift is ascribed to Christ; see Joh_14:16 comp. with Joh_15:26. The explanation of this is contained in the διά.

[17] Matthies remarks, by adding the words διὰ Ἰ. Χρ., faith is at the same time assumed as the subjective condition; but the remark is out of place, as Paul is not in the least discussing subjective conditions.

REMARK.

The question why the apostle here speaks of baptism is rightly answered by Wiesinger in this way. Baptism, as the bath of the παλιγγενεσία, is the basis on which rests all further growth in the life of the Spirit, inasmuch as by it the believer is removed from the εἶναι ἐν σαρκί into the εἶναι ἐν πνεύματι or ἐν Χριστῷ, i.e. into the condition in which it is possible for him to live no longer κατὰ σάρκα, but κατὰ πνεῦμα. On the other hand, the apostle does not mention faith here as a medium of the saving love of God, because he is looking away entirely from the human aspect of the matter, and considering only the divine work in the saving of men. Leaving faith out of consideration, baptism is to the apostle what he says of it here, viz. the means of the new birth or renewal by the Holy Spirit, and also, according to Tit_3:7, of the completion of the δικαιοῦσθαι; and baptism does not become this to him by means of faith. Hence the apostles expression cannot be rectified conjecturally by supplying this point, viz. faith. It is true that in other passages of the N. T. πίστις denotes that which brings about the new birth, the receiving of the Holy Spirit, justification; and the one expression should not be neglected for the sake of the other. There is here a problem which it is the task of Biblical Theology and of Dogmatics to solve; here, however, as the passage before us presents no handle for the discussion, it can only be indicated without solving it. This much only may be said, that according to these sayings of the Scriptures, man only becomes a τέλειος ἐν Χριστῷ when he is justified and regenerated both by baptism and by faith (the faith, viz., which is πίστις ἐξ ἀκοῆς, Rom_10:17).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Tit 3:4 . χρηστότης καὶ φιλανθρωπία : ( benignitas … humanitas ) is a constant combination in Greek. See many examples supplied by Field. Here it expresses the notion of Joh 3:16 , οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον κ . τ . λ . and of Eph 2:4-6 . Perhaps also, as von Soden suggests, the kindness of God is here contrasted with the unkindness of men to each other; cf. Eph 4:31-32 .

χρηστότης is a Pauline word, used of God also in reff. φιλανθρωπία is especially used of the beneficent feelings of divine beings towards men; more rarely of the relations between man and man, as in Act 28:2 . Diogenes Laert., quoted by Alf., distinguishes three kinds of φιλανθρ . (1) geniality of manner, (2) helpfulness, (3) sociability.

ἐπεφάνη : See note on 1Ti 6:14 .

τοῦ σωτῆρος ἡμῶν θεοῦ : θεοῦ , as in Tit 1:3 , Tit 2:10 , is epexegetical of σωτῆρος .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ. But when the kindness of our Saviour God and His love toward man appeared, sc. at the Advent of Christ (cp. Joh 3:16). Thus Tit 3:4-8 are appointed as the Evening Second Lesson for Christmas Day.

The combination of χρηστότης καὶ φιλανθρωπία, benignitas et humanitas (Vulg.) is very common in Greek, as Field has shewn by many examples.

χρηστότης is a specially Pauline word, not occurring in the N.T. outside St Paul’s writings; he applies it to man at 2Co 6:6; Gal 5:22; Col 3:12, and uses it, as here, of an attribute of God at Rom 2:4; Rom 11:22; Eph 2:7. It signifies the graciousness of the Divine love for man; the yoke of Christ is called χρηστός (Mat 11:30).

φιλανθρωπία in Greek generally means simply kindness to individuals in distress (e.g. 2Ma 6:22), and does not involve the thought of mankind at large, as the English word philanthropy does. However, when φιλανθρωπία is used of superior beings (e.g. 2Ma 14:9) and especially when it is used of God it has this widest range. The two attributes χρηστότης καὶ φιλανθρωπία are here in striking contrast to the στυγητοί, μισοῦντες ἀλλήλους of the last verse; love of man for man is best engendered by the thought of God’s all-embracing love.

For the epithet σωτήρ, here applied to God the Father, see on 1Ti 1:1.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2-3). It is to the "kindness and love of God," not to their own merits, that they owe salvation.

kindness--Greek, "goodness," "benignity," which manifests His grace.

love . . . toward man--teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" (Tit 3:2), even as God had "toward man" (Tit 2:11); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness.

of God our Saviour--Greek, "of our Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6).

appeared--Greek, "was made to appear"; was manifested.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. But after that the kindness and love of God] By χρηστοτης we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed.

Love toward man - φιλανθρωπια. Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature. God loves man; he delighted in the idea when formed in his own infinite mind, he formed man according to that idea, and rejoiced in the work of his hands; when man fell, the same love induced him to devise his redemption, and God the Saviour flows from God the Philanthropist. Where love is it will be active, and will show itself. So the philanthropy of God appeared, επεφανη, it shone out, in the incarnation of Jesus Christ, and in his giving his life for the life of the world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Either the principal clause in this sentence is, that “God hath saved us by his mercy,” or the language is elliptical. Thus it will be proper to supply, that they were changed for the better, and became new men, in consequence of God having mercy upon them; as if he had said, “When God regenerated you by his Spirit, then did you begin to differ from others.” But since there is a complete sense in the words of Paul, there is no necessity for making any addition. He classes himself along with others, in order that the exhortation may be more efficacious.

4 But after that the goodness and love towards man appeared First, it might be asked, — “Did the goodness of God begin to be made known to the world at the time when Christ was manifested in the flesh? For certainly, from the beginning, the fathers both knew and experienced that God was good, and kind, and gracious to them; and therefore this was not the first manifestation of his goodness, and fatherly love towards us,” The answer is easy. In no other way did the fathers taste the goodness of God under the Law, than by looking at Christ, on whose coming all their faith rested. Thus the goodness of God is said to have appeared, when he exhibited a pledge of it, and gave actual demonstration, that not in vain did he so often promise salvation to men.

“God so loved the world”, says John, “that he gave his only-begotten Son.” (John 3:16.)

Paul also says in another passage,

“Hereby God confirmeth his love towards us, that, while we were enemies, Christ died for us.” (Romans 5:8.)

It is a customary way of speaking in Scripture, that the world was reconciled to God through the death of Christ, although we know that he was a kind Father in all ages. But because we find no cause of the love of God toward us, and no ground of our salvation, but in Christ, not without good reason is God the Father said to have shewn his goodness to us in him.

Yet there is a different reason for it in this passage, in which Paul speaks, not of that ordinary manifestation of Christ which took place when he came as a man into the world, but of the manifestation which is made by the gospel, when he exhibits and reveals himself, in a peculiar manner, to the elect. At the first coming of Christ, Paul was not renewed; but, on the contrary, Christ was raised in glory, and salvation through his name shone upon many, not only in Judea, but throughout the neighboring countries, while Paul, blinded by unbelief, labored to extinguish this grace by every means in his power. He therefore means that the grace of God “appeared” both to himself and to others, when they were enlightened in the knowledge of the gospel. And indeed, in no other way could these words apply; for he does not speak indiscriminately about the men of his age, but specially addresses those who had been separated from the ordinary ranks; as if he had said, that formerly they resembled those unbelievers who were still plunged in darkness, but that now they differ from them, not through their own merit, but by the grace of God; in the same manner as he beats down all the haughtiness of the flesh by the same argument. “Who maketh thee to differ,” or to be more highly, esteemed than others? (1 Corinthians 4:7.)

Goodness and love He has with propriety assigned the first rank to “goodness,” which prompts God to love us; for God will never find in us anything which he ought to love, but he loves us because he is good and merciful. Besides, although he testifies his goodness and love to all, yet we know it by faith only, when he declares himself to be our Father in Christ. Before Paul was called to the faith of Christ, he enjoyed innumerable gifts of God, which might have given him a taste of God’s fatherly kindness; he had been educated, from his infancy, in the doctrine of the law; yet he wanders in darkness, so as not to perceive the goodness of God, till the Spirit enlightened his mind, and till Christ came forth as the witness and pledge of the grace of God the Father, from which, but for him, we are all excluded. Thus he means that the kindness of God is not revealed and known but by the light of faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) But after that the kindness and love of God our Saviour toward man appeared.—Another thought now wells up in the Apostle’s mind. We of ourselves should never have become changed men, had not the kindness of God and His divine love for men shown itself. We, indeed, have no ground for self-exaltation, no excuse for haughty treatment of others, either in thought or action; for if we now live other and purer lives than they live, our change to better and higher things was owing to no desert or merit of ours, but solely to the mercy and the love of God. The changed life is here solely attributed to the manifestation to man of the kindness and love of God our Saviour. Here God our Saviour, as in 1Ti_1:1, and in several other passages in the Pastoral Epistles, must be understood as “God the Father;” the “kindness” differs from the “love towards man.” The first signifies generally that divine, measureless, all comprehensive love which we know is the glorious attribute of God. The second expression tells of the special love which the Almighty has for man, and which has been so marvellously shown in the sacrifice and death of the Son of God for us. The two words—the measureless, divine love which embraces all creation, and the special love of God for man—taken together, make up the one idea expressed by the “grace that bringeth salvation,” of Tit_2:11 of this Epistle. In the rare word philanthropia, the “love of God toward man,” a quiet but very solemn reminder is given to those “Christians” who would have no dealings with their less pure heathen neighbours. The word applied here to God tells them to love men, even the enemies of their holy religion; they are to obey the heathen magistrate, and to think kindly of and to act courteously towards their heathen neighbour, because God has loved men—all men. Here are they to be imitators of the divine pity, copyists of the divine love.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. The contrast is striking; God hated the sinners’ sins, and the sinners hated one another, but God loved all the sinners through it all, and at the right time let His ‘loving kindness’ ‘appear.’ Render: When the kindness of our Saviour God and his love toward man appeared. ‘Kindness’ is the word in Ephesians 2, the passage of which the present seems a reminiscence; there its colleague is the Pauline ‘grace,’ Tit_2:5; Tit_2:7-8. The proper force of the word is well given N. T. Syn. § 63 ‘Wine is chrestos which has been mellowed with age, Luk_5:39; Christ’s yoke is chrestos, as having nothing harsh or galling about it, Mat_11:30.’ Jerome’s definition from the Stoics is quoted, ‘Benignitas est virtus sponte ad benefaciendum exposita.’ Abp Trench adds: ‘This chrestotes was so predominantly the character of Christ’s ministry that it is nothing wonderful to learn from Tertullian (Apol. 3) how ‘Christus’ became ‘Chrestus,’ and ‘Christiani’ ‘Chrestiani, on the lips of the heathen—with the undertone, it is true, of contempt.’ In N.T. usage the word is peculiar to St Paul. ‘Love toward man’—our ‘philanthropy’—occurs Act_28:2, and the adverb Act_27:3, ‘shewed us no common kindness,’ ‘treated Paul kindly.’ But St Paul, as with many other words, elevates it to a higher height than that of man’s kindness to man, and ‘philanthropy’ is thenceforth even in its ordinary sphere transfigured with the brightness of the character of God. The best Christian should be the best philanthropist.

God our Saviour] As before, so frequently, of the Father; while below the same title is given to the Son, Tit_3:6; as in chap. Tit_2:10-11 followed by 13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But after that,.... After all this series and course of wickedness; notwithstanding all this foolishness, disobedience, deception, bondage to sin, envy, malice, and malignity; or "when" all this was, as the word may be rendered, amidst all this iniquity; when these persons were in the full career of sin, and so had done no preparatory works, or had any previous qualifications and dispositions for the grace of God:

the kindness and love of God our Saviour toward man appeared; unto them; and the Ethiopic version adds, "unto us". The apostle takes the advantage of the above character of himself, and others in their former state, to set off and magnify the grace of God in their conversion; so contraries, as black and white, illustrate each other. By "God our Saviour" is not meant the Lord Jesus Christ, though he is commonly designed by our Saviour, and is several times called God our Saviour in this epistle; see Tit 1:3 and who is truly God, and the only Saviour of lost sinners; and whose kindness and love towards them has appeared in many instances; as in his suretiship undertakings for them, in his assumption of their nature, and in his suffering and dying in their room and stead: and yet it appears from Tit 3:6 that God our Saviour here, is distinguished from Jesus Christ our Saviour there; and therefore here must be understood of God the Father; who contrived the scheme of salvation, appointed Christ to be his salvation, and made a covenant with him, in which it secured, and sent him in time to obtain it, and through his blood, righteousness, and sacrifice, saves all his people: it is his kindness and love to men that is here spoken of; and which designs not his general and providential goodness and kindness, which extends to the whole human nature, and to all the individuals of it; but his special love and grace shown in his kindness in Christ Jesus; that good will to men the angels sung of at Christ's incarnation; or that free favour and love of God towards elect men, which is sovereign and special, from everlasting to everlasting, unchangeable and unspeakable, which is better than life; the excellency of which cannot be expressed, and which has shown itself in various instances: it is said to have "appeared"; because it was hid from all eternity in the heart of God, in the thoughts of his heart, in his purposes, counsel, and covenant, and has been made manifest in time; particularly, it has broke forth and showed itself in the mission of Christ into this world, and in redemption and salvation by him; wherein God has manifested and commended his love, and shown forth the exceeding riches of his grace; and also in the effectual calling, which being a time of life, is a time of love, and is owing to the great love of God, and is a fruit and evidence of his everlasting and unchangeable love; and it is this instance and appearance of it, which is here meant, since it follows the account of the state and condition of the saints by nature; and is what was made to them when in this state, by which means they were brought out of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 But after that the kindness and love of God our Saviour toward man appeared,

Ver. 4. Kindness and love] His native good ness, and his communicated goodness to us, not yet existing, nay, resisting.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The goodness and kindness. Literally, humanity of our Saviour. By humanity [1] some expound Christ’s appearing in his human nature, but by the Greek is meant the love of God towards mankind. (Witham)

===============================

[BIBLIOGRAPHY]

Benignitas et humanitas, Greek: chrestotes kai philanthropia. See Estius.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Kindness; crhstoths the word signifies one’s easiness to do good to another; that native goodness that is in God, rendering him inclinable to love, and prone to do good unto the sons of men. This was in God from eternity, but appeared in his sending Christ, and then his Spirit, and in the application of Christ’s redemption to particular souls.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. But—Introducing the contrast between the depraved previous and the blessed after.

Love—Literally, philanthropy; in the etymological sense of the word, love to man.

Appeared—Made its glorious epiphany. Note on Tit_2:11. This refers not to the first preaching of the Gospel in Crete, but to the revelation of Christ at his advent to the world as Saviour of all that believe.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When for after that, A.V; the kindness of God our Savior, and his love toward man for the kindness and love of God our Savior toward man, A.V Kindness (crhstothv), used by St. Paul only in the New Testament, and by him frequently in the sense of "kindness," whether of God (as Rom_2:4 Rom_11:22 Eph_2:7) or of man. (as 2Co_6:6 Gal_5:22Co Gal_3:12) In Rom_3:12, where it has the wider sense of "good" or "right," it is the phrase of the LXX, who use crhstothv for the Hebrew bwOf. In like manner, crhstov is frequently used in the sense of "kind". (Luk_6:35 Rom_2:4 Col_3:12 1Pe_2:3) This is exactly analogous to the use of kakov and kakia , in the limited sense of "malicious," "malice" (see preceding note to ver. 3). Love toward man (filanyrwpia); only here and Act_28:2 in the New Testament. It occurs repeatedly in the Books of the Maccabees, and is common in good classical Greek. God our Savior. (see 1Ti_1:1 1Ti_2:3 Tit_2:10, etc.) Appeared. (Tit_2:11)

A humiliating retrospect.

The apostle adds, as a reason for the duties first specified, that "we also," including himself with the Gentile Christians, were once in a similar condition to the heathen, and had received mercy. It is a dark picture of men in their natural state, proceeding from a description of the inward source to the outward facts of this evil life.

I HUMAN NATURE DEPICTED AS TO ITS MORE INWARD CHARACTER. "For we ourselves" were once foolish.

1. It is foolish. As wisdom is the choice of proper means of attaining our ends, so folly must be the direct contrary.

The fool despises instruction and wisdom, and hates knowledge. (Pro_1:7, Pro_1:22)

a. He walks in the darkness of a false education. (Ecc_2:14)

b. He is self-sufficient and self-confident. (Pro_14:8, Pro_14:16)

c. He is a self-deceiver. (Pro_14:8)

d. He makes a mock at sin. (Pro_14:9)

2. It is disobedient. The word implies that the root of all true obedience is faith. Human nature is without faith, and is therefore disobedient.

a. Disobedience forfeits God"s favor. (1Sa_13:14)

b. Provokes his anger. (Psa_78:10, Psa_78:40)

c. Forfeits promised blessings. (Jos_5:6)

d. Brings curse. (Deu_11:28)

e. There are many warnings against it. (Jer_12:17)

3. It is deceived. Because it is separated from Christ, who is the Light of the world. It is easily led astray by all sorts of delusion. It has no pole-star or compass to steer by, and is therefore in constant danger of shipwreck. It is deceived by itself as well as by the devil.

II HUMAN NATURE DEPICTED AS TO ITS MORE OUTWARD CHARACTER.

1. Its service was impure. "Serving divers lusts and pleasures." This was the character of heathen life in an island like Crete, where the propensities of human nature would have free scope. The pleasures of this life were of a sinful and debasing nature. Such a service was bondage. (Rom_6:6, 16 16:18)

2. It implied a life of malice.

a. The wicked speak with malice. (3Jn_1:10)

b. Are filled with it. (Rom_1:29)

c. Visit the saints with it. (Psa_83:3)

d. God requites it. (Isa_10:14)

3. It implied a life of envy.

a. Envy is a work of the flesh. (Gal_5:21)

b. The wicked are full of it. (Rom_1:29)

c. It leads to every evil work. (Jam_3:16)

d. It is hurtful to its possessors. (Job_5:2)

e. It will be punished. (Psa_106:16, Psa_106:17)

4. It implies hatefulness. "Hateful;" that is, possessing the qualities that excite hatred and dislike.

5. It implies a return of hate for hate. "Hating one another.

a. It is characteristic of those without love to God. (1Jn_2:9, 1Jn_2:11)

b. It is a work of the flesh. (Gal_5:21)

c. It stirs up strife. (Pro_10:12)

d. It embitters life. (Pro_15:17)

e. It will be punished. T.C. (Psa_34:21)

Vers. 4-7. The origin, nature, means, and end of salvation.

The apostle reflects that he and other believers had no excuse for treating the heathen with haughtiness, since it was owing to no merit of his or theirs that their own lives had become purer.

I THE MANIFESTATION OF THE DIVINE GOODNESS AND LOVE TO MAN. "But when the kindness of God our Savior and his love to man appeared.

1. The time of this manifestation. The expression implies a definite point of time. It was "the fullness of the time". (Gal_4:4)

(1) It was the period fixed in the Divine purpose from eternity.

(2) It was the time of the probation of the Jews, ending in the most awful series of judgments that ever befell a people.

(3) It was a time when the Greek tongue and the Roman arms made a highway for the gospel.

(4) It was a time when pagan thought had exhausted every experiment in the art of living, to find that all was "vanity and vexation of spirit.

(5) Yet it is not implied that the manifestation of Divine kindness had not been enjoyed already in pre-Christian ages; for it was in virtue of this manifestation, in the fullness of times, that God"s love flowed forth in blessing during Jewish ages.

2. The nature of this manifestation.

(1) It was a manifestation of kindness and love to man.

(a) Kindness is the more general term, unlimited, undefined, all-embracing, touching the whole creation.

(b) Love to man is his special and distinguishing love to the children of men as distinct from angels.

(2) It was the love of the Father Savior-God.

(a) The title" Savior," so often given to the Son, is here given to the Father, because he is the Fountain from whence flow all the streams of Divine mercy. The Son is "the Unspeakable of the Father;" for he "so loved the world, that he gave his only begotten Son". (Joh_3:16) The atonement was not, therefore, the cause, but the effect, of the Father"s love.

(b) This fact, exhibiting the mine of power and love in the Creator, greatly enhances the certainty and glory of redemption.

(c) It is our Father who is our Savior. Mark the clear relationship, in spite of all our waywardness and sin.

II THE METHOD OF THIS DIVINE MANIFESTATION. "Not by works of righteousness we did, but according to his mercy he saved us." The Divine goodness and love were manifested in salvation. "He saved us." This salvation, procured by the obedience and death of Christ, has its origin, not in works of righteousness done by man, as entitling him to it, but solely in Divine mercy. Mark the conditions and the means of this salvation.

1. The conditions of salvation.

(1) Not by works of righteousness.

(a) We are not saved by our own works, even though they should be done in obedience to a righteous law. (Rom_3:20 Gal_2:16 Eph_2:4, Eph_2:8, 9 2Ti_1:1, 2Ti_1:9)

(b) If we were saved in this way, Christ should have died in vain. (Gal_2:21) His death would have been quite unnecessary.

(c) Experience proves the impossibility of our being able to do the works of perfect righteousness. (Rom_3:23)

(2) The condition of salvation is Divine mercy. "According to his mercy.

(a) God is rich in mercy. (Eph_2:4)

(b) It streams forth from the blood and righteousness of Christ. (Rom_3:24, 25 6:23)

(c) It was through the tender mercy of God that Christ, as the Dayspring from on high, visited the earth. (Luk_1:78)

(d) The pardon of sin is according to the multitude of his tender mercies. (Psa_51:1, Psa_51:2)

(e) Eternal life is the effect of God"s mercy.

2. The means of salvation. "By the washing of regeneration and the renewing of the Holy Ghost, which he poured on us abundantly through Jesus Christ our Savior." The Greek word is "laver," as if to show that the reference is to baptism.

(1) The washing of regeneration refers to the beginning of the spiritual process in the soul, as it is the Spirit who regenerates the soul. There is nothing in the passage to support the doctrine of baptismal regeneration.

(a) The connection of baptism with regeneration no more proves that all the baptized are regenerated than the expression, "we are sanctified by the truth," implies that the truth in all cases has this effect, or that "the gospel of your salvation" implies that salvation always follows the hearing of the gospel.

(b) As a matter of fact, believers in apostolic times were regenerated before they were baptized; therefore they were not regenerated by baptism. This was the case with the three thousand at Pentecost, (Ac 2) with Lydia and the Philippian jailor. (Ac 16)

(c) There is no necessary connection between baptism and regeneration, for Simon Magus was baptized without being regenerated. (Act_8:9-24)

(d) It is strange that, much as John speaks of regeneration in his First Epistle, he never connects baptism with it. He says that those who are "born of God" do righteousness, and overcome the world. Why should he mention these tests at all, when he might have known that, had they been baptized, they must have been regenerated?

(e) The Apostle Peter shows us the meaning of baptism when he says that "baptism doth now save us". (1Pe_3:21) How? "Not by putting away the filth of the flesh which is easily done by the external application of water the answer of a good conscience toward God;" as if to show that such an answer, representing the reality and sincerity of our profession, was separable from the putting away of the faith of the flesh.

(f) The expression, "baptism for the remission of sins," does not imply that baptism is the cause of their remission, for in all the cases referred to the remission had already taken place before baptism. (Act_2:38 Act_22:16) The baptism was a sign or seal of a remission already accomplished. Saul was a true believer before Ananias said to him, "Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord." Besides, it was by calling on the Name of the Lord that his sins were washed away. This is the force of the Greek construction.

(2) The renewing of the Holy Ghost refers to the continuance of the spiritual process in the soul. Thus "the inward man is renewed day by day". (2Co_4:16) This points to progressive sanctification.

(a) The renewed are the children of God, the heirs of the eternal inheritance.

(b) The effects are the fruits of righteousness in our life and conversation. Thus there is a firm connection between the regeneration and the renewal, which cannot be said of baptism and renewal. Christendom is baptized, yet how little grace is manifest among its millions!

(c) The source of this renewal is the Holy Ghost, who has been poured out upon us richly through Jesus Christ our Savior. It was in virtue of the mediatorship that the Spirit was given, and still works in the Church of God. For

(i) all salvation is by him;

(ii) the grace of regeneration is out of his fullness;

(iii) the gift of God, which is eternal life, is through him.

III THE END OF THIS MANIFESTATION OF DIVINE GOODNESS AND LOVE. "That being justified by his grace, we should be made heirs according to the hope of eternal life." God saves us according to his mercy by regeneration; but the first effect of regeneration is faith, and faith is the instrument of our justification. There is no difference in the order of time between regeneration and justification, but regeneration must precede justification in the order of nature. Therefore the apostle here goes upon the order of nature.

1. The nature of justification. It includes" pardon of sin and. acceptance, into God"s favor.

2. The ground of justification. "Being justified by his grace.

(1) Not by works;

(2) but by the grace of the Father, who is the Justifier. It is by grace, because

(a) it is of faith; (Rom_5:1 Rom_3:28)

(b) it is by the death of the Son of God.

3. The privileges of justification. "That we should be made heirs according to the hope of eternal life.

(1) Eternal life is an inheritance; it is not earned by our obedience and our righteousness; it is a free gift.

(2) We are predestinated to this inheritance in Jesus Christ. (Eph_1:5, Eph_1:11)

(3) The grace of adoption, which is linked with our justification, opens the way to our enjoyment of the inheritance.

(4) It is an inheritance which is not yet fully enjoyed; for we are heirs "according to the hope of eternal life.

(a) There are "things hoped for" held out to us through faith. (Heb_11:1)

(b) "It doth not yet appear what we shall be;" but when "we shall be forever with the Lord," we shall actually possess and enjoy our inheritance. T.C.

Vers. 4-7. Salvation, not of works, but of grace.

"But after that the kindness and love of God our Savior toward man appeared," etc. The great subject here is salvation. This includes the restoration of the soul to the knowledge, the image, the fellowship, and the service of the great God. The passage leads us to offer two remarks on the words.

I THAT WORKS OF RIGHTEOUSNESS WE CANNOT PERFORM, AND THEREFORE THEY CANNOT SAVE US. "Not by works of done in righteousness which we have done which we did ourselves." What are righteous works? Condensely defined, works inspired ever by supreme sympathy with the supremely good. No other works, whatever their sacred semblance, whatever their popular appreciation, are righteous. Now, such righteous works we cannot render in our unrenewed state, because we have lost this affection, and the loss of this is the death and damnation of the soul.

1. Could we render such works they would save us. They secure the blessedness of the unfallen angels.

2. Without rendering such works we cannot be saved. Moral salvation consists in holiness of character. Character is made up of habits, habits made up of acts, and the acts, to be of any worth, must be righteous.

II THAT REDEMPTIVE MERCY HAS BEEN VOUCHSAFED TO US, AND THEREFORE WE MAY BE SAVED. "According to his mercy he saved us." Observe:

1. The special work of this redemptive mercy. What is the work?

(1) Cleansing. "The washing of regeneration," or the "laver of regeneration," as some render it. Sin is represented as a moral defiler, and deliverance from sin, therefore, is a cleansing.

(2) Renewal. "Renewing." Sin is represented as death, and deliverance from it is, therefore, a quickening, a renewal.

2. The Divine Administrator of this redemptive mercy. "The Holy Ghost." No agency but that of God can either morally cleanse or renew. That Divine Agent which of old brooded over the face of the deep can alone morally recreate.

3. The glorious Medium of this redemptive mercy. "Through Jesus Christ our Savior." Christ our Savior is the Medium. Through him the Spirit came, by him the Spirit works, in him the Spirit is abundant.

4. The sublime result of this redemptive mercy. "That being justified by his grace, we should might be made heirs according to the hope of eternal life." The word "justified" means to be made right right in heart, right in life, right in relation to self, the universe, and God. What is it to be made right? To be put in possession of that spirit of love to God which is the spring of all "works of righteousness." This rectitude:

(1) Inspires with the highest hope. "Hope of eternal life." What a blessing is hope! But the "hope of eternal life," what hope like this?

(2) Inaugurates the highest relationship. "Heirs." We are "heirs of God, and joint heirs with Jesus Christ. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When the love of God appeared - By the light of his Spirit to our inmost soul.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 4. But when the kindness and the love toward man of our Saviour God was manifested: it might almost be put kindness and philanthropy, for our philanthropy is but the English form of the original, and bears much the same sense. The Vulg. has humanitas. In New Testament Scripture it occurs again only in Act 28:2, where it is employed to characterize the humane and kindly behaviour of the people of Malta. In reply to De Wette’s remark on the word, that “it is an unusual mode of expressing the idea of χάρις,” Huther properly states that “the reason why Paul here uses this word is given in Tit 3:2, where he exhorts believers to show meekness (πραΰτητς) toward all men; χρηστότης corresponds [nearly at least] to meekness, and with reference to the ‘all men’ φιλανθρωπία is added by the apostle. The goodness and man-ward love of God, in which our salvation is grounded, should impel us to the exercise of meekness and gentleness toward all men.” In Joh 3:16, the pregnant expression, “God so loved the world,” corresponds to the φιλανθρωπία here; and m this passage as well as in the other, the love to man which is celebrated as appearing in the procedure of God is strictly associated with redemption; it is the love of our Saviour God (see at Tit 2:11, 1Ti 1:1). That it must here also be understood of God the Father, seems plain from the mention afterwards of Christ as the instrumental agent—“through Jesus Christ.”

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

As if our apostle had said, though in our heathenish and unconverted state we were as bad and vile as any, yet no sooner did the loving-kindness of God to fallen man appear, by the illumination of the gospel, and the communication of his grace, not for any good works or deserts of ours, but of his mere mercy and free goodness, he saved us from that state of sin and misery by regeneration, signified and sealed in baptism, and by renewing of the Holy Ghost, which Holy Spirit was poured forth in an extraordinary measure upon us (according to promise) after Christ’s resurrection.

Here observe, How every person in the Trinity acts distinctly in the work of our salvation;

1. The fontal cause, the spring and source of our happiness, lies in the kindness and love of God the Father.

2. The meritorious and procuring cause of the application of this love, is Jesus Christ, in the work of redemption and mediation.

3. The immediate and efficient cause of the communication of that love of God the Father, procured through the mediation of Christ the Son, is the Holy Spirit in the work of regeneration.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. But after that. That we are not so now is due, not to ourselves, but to the love of God shown in the gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

when the kindness of God our savior and his love for mankind appeared

Paul speaks of God's kindness and love as if they were people that came into our sight. (See: Personification)

by his mercy

"because he had mercy on us"

washing of new birth

Paul is probably speaking of God's forgiveness for sinners as if he were physically washing them. He is also speaking of sinners who become responsive to God as if they had been born again. (See: Metaphor)

translationWords

Savior

love

works

righteous

mercy

save

born again

Holy Spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4.] But when the goodness (reff.) and love-towards-men (I prefer this literal rendering of φιλανθρωπία to any of the more usual ones: cf. Diog. Laert. Plat. iii. 98, τῆς φιλανθρωπίας ἐστὶν εἴδη τρία· ἓν μὲν διὰ τῆς προσηγορίας γινόμενον, οἷον ἐν οἷς τινὲς τὸν ἐντυγχάνοντα πάντα προσαγορεύουσι καὶ τὴν δεξιὰν ἐμβάλλοντες χαιρετίζουσιν· ἄλλο εἶδος, ὅταν τις βοηθητικὸς ᾖ παντὶ τῷ ἀτυχοῦντι· ἕτερον εἶδός ἐστι τῆς φιλανθρωπίας ἐν ᾧ τινὲς φιλοδειπνισταί εἰσι. The second of these is evidently that here intended, but Huther’s view of the correspondence of this description of God’s kindness to us with that which we are required (ver. 2) to shew to others, appears to me to be borne out: and thus His φιλανθρωπία would parallel πραΰτητα πρὸς πάντας ἀνθρώπους above, and the fact of its being ‘love toward men’ should be expressed. Bengel’s remark also is worth notice: “Hominum vitia plane contraria enumerantur versu 3.” The junction of χρηστὸς, -ότης, with φιλάνθρωπος, -ία, is very common: see the numerous quotations in Wetst.) of our Saviour, God (the Father: cf. διὰ Ἰησ. χρ. below, and see note on ch. 2:13), was manifested (viz. in Redemption, by the Incarnation and Satisfaction of the Redeemer),—not by virtue of (ἐξ, as the ground out of which an act springs. Cf. besides the frequent ἐκ πίστεως, ἐξ ἔργων,—Mat 12:37 bis: Rom 1:4: 2Co 13:4) works wrought in (I have thus represented the τῶν ἐν:—ἔργων (general, ‘any works’) τῶν ἐν δικ. (viz. ‘which were,’ particularizing out of those, ‘in righteousness’) ἐν δικ. in righteousness, as the element and condition in which they were wrought) righteousness which we (emphatic) did (not, ‘have done,’ as E. V., nor ‘had done,’ as Conyb.,—which in fact obscures the meaning: for God’s act here spoken of was a definite act in time—and its application to us, also a definite act in time (see below): and if we take this ἐποιήσαμεν pluperfect, we confine the Apostle’s repudiation of our works, as moving causes of those acts of God, to the time previous to those acts. For aught that this pluperfect would assert, our salvation might be prompted on God’s part by future works of righteousness which He foresaw we should do. Whereas the simple aoristic sense throws the whole into the same time,—“His goodness, &c. was manifested … not for works which we did.… He saved us,”—and renders the repudiation of human merit universal. On the construction, cf. Thl.: ἔσωσεν ἡμᾶς οὐκ ἐξ ἔργων ὧν ἐποιήσαμεν, ἀντὶ τοῦ οὔτε ἐποιήσαμεν ἔργα δικαιοσύνης, οὔτε ἐσώθημεν ἐκ τούτων, ἀλλὰ τὸ πᾶν ἢ ἀγαθότης αὐτοῦ ἐποίησε), but according to (after the measure of, in pursuance of, after the promptings of: see Ellic.’s note) His compassion He saved us (this ἔσωσεν must be referred back to the definite objective act of God in Redemption, which has been above mentioned. On the part of God, that act is one—in the application of it to individuals, it is composed of many and successive acts. But this ἔσωσεν, being contemporaneous with ὅτε ἐπεφάνη above, cannot apply, as De Wette, to our individual salvation alone. At the same time, standing as it does in a transitional position, between God’s objective act and the subjective individual application of it, it no doubt looks forward as well as backward—to individual realization of salvation, as well as to the divine completion of it once for all in Christ. Calvin, h. l., refers the completeness of our salvation rather to God’s looking on it as subjectively accomplished in us: “De fide loquitur, et nos jam salutem adeptos esse docet. Ergo utcunque peccato implicit corpus mortis circumferamus, certi tamen de salute nostra sumus, si modo fide insiti simus in Christum, secundum illud (Joh 5:24): ‘Qui credit in filium Dei, transivit de morte in vitam.’ Paulo post tamen, fidei nomine interposito nos re ipsa nondum adeptos esse ostendit, quod Christus morte sua præstitit. Unde sequitur, ex parte Dei salutem nostram impletam esse, cujus fruitio in finem usque militiæ differtur.”

The ἡμᾶς here is not all mankind, which would be inconsistent with what follows,—nor all Christians, however true that would be,—but the same as are indicated by καὶ ἡμεῖς above,—the particular Christians in the Apostle’s view as he was writing—Titus and his Cretan converts, and himself) by means of the laver (not ‘washing,’ as E. V.: see the Lexx.: but always a vessel, or pool in which washing takes place. Here, the baptismal font: see on Eph 5:26) of regeneration (first, let us treat of παλιγγενεσία. It occurs only in ref. Matt., and there in an objective sense, whereas here it is evidently subjective. There, it is the great second birth of heaven and earth in the latter days: here, the second birth of the individual man. Though not occurring elsewhere in this sense, it has its cognate expressions,—e.g. ἀναγεννάω, 1Pe 1:3, 1Pe 1:23: γεννηθῆναι ἄνωθεν, Joh 3:3 &c. Then, of the genitive. The font is the ‘laver of regeneration,’ because it is the vessel consecrated to the use of that Sacrament whereby, in its completeness as a Sacrament (see below), the new life unto God is conveyed. And inasmuch as it is in that font, and when we are in it, that the first breath of that life is drawn, it is the laver of,—belonging to, pertaining to, setting forth,—regeneration.

Observe, there is here no figure: the words are literal: Baptism is taken as in all its completion,—the outward visible sign accompanied by the inward spiritual grace; and as thus complete, it not only represents, but is, the new birth. Cf. Calvin: “Solent Apostoli a Sacramentis ducere argumentum, ut rem illic significatam probent, quia principium illud valere debet inter pios, Deum non inanibus nobiscum figuris ludere, sed virtute sua intus præstare quod externo signo demonstrat. Quare Baptismus congruenter et vere lavacrum regenerationis dicitur. Vim et usum Sacramentorum recte is tenebit qui rem et signum ita connectet, ut signum non faciat inane aut inefficax: neque tamen ejus ornandi causa Spiritui sancto detrahat quod suum est.” The font then, the laver of regeneration, representing the external portion of the Sacrament, and pledging the internal;—that inward and spiritual grace, necessary to the completion of the Sacrament and its regenerating power, is not, as too often, left to follow as a matter of course, and thus baptismal regeneration rendered a mere formal and unmeaning thing, ‘ex opere operato,’—but is distinctly stated in the following words) and (understand διὰ again: so Thdrt. apparently,—Bengel (‘duæ res commemorantur: lavacrum regenertionis, quæ baptismi in Christum periphrasis,—et renovatio Spiritus sancti’), al. On the other hand, most Commentators (see Ellic. here) take ἀνακαινώσεως as a second gen. after λουτροῦ: and for the purpose of making this clearer, the τοῦ seems to have been inserted before λουτροῦ (see var. readd.). The great formal objection to this is, the destruction of the balance of the sentence, in which παλιγγενεσίας would be one gen., and ἀνακαινώσεως πνεύματος ἁγίου the other. The far greater contextual objection is, that thus the whole from παλ. to ἁγίου would be included under λουτροῦ, and baptism made not only the seal of the new birth, but the sacrament of progressive sanctification) the renewal (ἀνακαίνωσις, see reff., is used of the gradual renewal of heart and life in the image of God, following upon the new birth, and without which the birth is a mere abortion, not leading on to vitality and action. It is here treated as potentially involved in God’s act ἔσωσεν. We must not, as Huther, al., for the sake of making it contemporaneous with the λουτρόν, give it another and untenable meaning, that of mere incipient spiritual life) of (brought about by; genitive of the efficient cause) the Holy Spirit (who alone can renew unto life in progressive sanctification. So that, as in 1Pe 3:21, 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. ‘Baptismal regeneration’ is the distinguishing doctrine of the new covenant (Mat 3:11): but let us take care that we know and bear in mind what ‘baptism’ means: not the mere ecclesiastical act, not the mere fact of reception by that act among God’s professing people, but that, completed by the divine act, manifested by the operation of the Holy Ghost in the heart and through the life),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. χρηστότης] “benignitas,” Vulg.; “benygnity,” Wycl.; “kindeness,” Tynd.; graciousness, goodness, ever ready to bestow His blessings and to forgive; cf. Trench, Syn. 54. The substantive occurs in N.T. only in St. Paul (8 times); but cf. χρηστός, Luk 6:35, Luk 6:1 P 2:3, and frequently in the Psalms applied to Jehovah.

φιλανθρωπία] here and Act 28:2 (cf. φιλανθρώπως, ibid. 27:3) only in N.T., but frequent in classical writers and in the LXX of the Apocrypha; often in connexion with χρηστότης: love of man as man, humanity, showing itself in kindliness to equals (Acts, ubi s.), in graciousness to subjects (2 Mac 14:9), in pity for those in trouble; cf. Clem. Hom. xii. 25-33 (a most interesting discussion of the word), ἡ φιλανθρωπία πάντα ἄνθρωπον, καθὸ ἄνθρωπός ἐστι, φιλοῦσα εὐεργετεῖ. One special application was to the ransoming of captives (λύσεις αἰχμαλώτων καὶ τοιαύτας ἄλλας φιλανθρωπίας, Dem. de Chersoneso, 107: 15 (Field)), and that may be consciously present here; cf δουλεύοντες 3, λυτρώσηται 2:14. It is applied to Wisdom, φιλάνθρωπον πνεῦμα σοφία, Wisd 1:6, 7:23. Here it adds to χρηστότης the note of pity for man’s state and the thought that it extends to all men (πάντας ἀνθρ.2); but they are so allied (cf. Field, Ot. Norv., here and on Act 28:2, and Wetstein here for suggestive illustrations) that the verb is in the singular. The two qualities are chosen in contrast to the conduct of men in the past 3, and as examples to Christians in the future 2; cf. Justin Mart. Rev 1:10Rev 1:10 μιμουμένους σωφροσύνην καὶ δικαιοσύνην καὶ φιλανθρωπίαν καὶ ὄσα οἰκεῖα Θεῷ ἐστι.

ἐπεφάνη] cf. 2:11 note. τοῦ σωτῆρος ἡμῶν θεοῦ, i.e. the Father; cf. 1:3, 1Ti 1:1, Psa 109:26 σῶσόν με κατὰ τὸ μέγα ἔλεός σου. God’s “peculiar people” is, as of old, entirely dependent on His initiating choice; cf. Deu 9:4-6 οὐχὶ διὰ τὰς δικαιοσύνας σου κύριος ὁ θεός δίδωσίν σοι τὴν γῆν τὴν ἀγαθὴν κληρονομῆσαι: Psa 115:1 μὴ ἡμῖν, κύριε, μὴ ἡμῖν ἀλλʼ ἢ τῷ ὀνόματί σου δὸς δόξαν ἐπὶ τῷ ἐλέει σου. The clause is added to prevent self-complacency and to call for a true response to God’s mercy, but with a side refer ence to past controversy with Pharisaic Judaism; cf. Eph 2:8-10, 2Ti 1:9; Clem. Rom. c. 32 (a full comment on this verse, perhaps a reminiscence of it).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Kindness [χρηστοτης] . Only here in Pastorals. Elsewhere only in Paul. See on Rom 3:12, and on easy, Mt 11:30.

Love [φιλανθρωπια] . Love is too vague. It is love toward men; comp. verse 2. Only here and Act 28:2 : filanqrwpwv kindly, Act 27:3 (note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1Ti 2:1, 4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge [επιγνωσις] of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1Ti 2:6; 1Ti 4:10; 1Ti 6:13; Tit 2:11). So here : not only has the saving grace of God appeared unto all (chapter. Tit 2:11), but it has revealed itself as kindness and love to man as man.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.