Jesus was the agent of god's mercy

JESUS WAS THE AGENT OF GOD'S MERCY EDITED
BY GLENN PEASE
Titus 3:5-6 5he saved us, not becauseof righteous
things we had done, but because of his mercy. He
savedus through the washing of rebirth and renewal
by the Holy Spirit, 6whom he poured out on us
generously through Jesus Christour Savior,
BIBLEHUB RESOURCES
Titus 3:5 Not by works of righteousness which we have
done, but according to his mercy he savedus, by the
washing of regeneration, and renewing of the Holy
Ghost;
The MercyOf God
Titus 3:5
W.M. Statham
According to his mercy he savedus. Mercy is the key-note of redemption. It is
the music of the Psalms;the spirit of Christ's ministry, and the motive of the

atonement. It is the very heart of God - as permanent as his justice and his
righteousness;"for his mercy endureth forever."
I. SALVATION IS NOT A SUPERSTRUCTUREOF MAN'S. "Notaccording
to works of righteousness whichwe have done." Good actions do not make a
goodman; it is the goodman that makes the good actions. If man is to be
saved, he must have new life from within. Mercy meets his case. God's pity
and compassionare seenin this. He gives the new heart that makes the new
life, and so he saves us from self and sin.
II. SALVATION IS A DUAL WORRY. This is" the washing of
regeneration," the redemption that comes to the heart through the fountain
opened for sin and uncleanness. Butthe removal of the stain of sin is not all.
The heart, howeverclean, is not to be a blank. A new likeness is to be brought
out. So there is to be the "renewing of the Holy Ghost." We are made new
creatures in Christ Jesus. God's likeness comesoutagain in the soul. We are
made holy with God's holiness, and beautiful with God's beauty. - W.M.S.
Biblical Illustrator

But after that the kindness and love of God
Titus 3:4-7
The powerof God's kindness
J.W. Lance.
In the incarnation of Christ, His life and miracles and mercies and divinest
teaching;in His sacrificialdeath upon the cross, His resurrectionand
ascension, we have that manifestation of the kindness of God which is
intended and calculatedto 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 electnor 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, vastas eternity Thy love! We
know something of this powerof kindness to subdue the evil and develop the
goodeven betweenman and man. It has many a time succeededwhere
everything else has failed, and where it fails we know of nothing else likely to
succeed. Pinel, the celebratedFrenchman, 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 manacledhands. He was chained to his seatwhen
Pinel approachedhim, and with cheerful face and kindly manner, said,
"Captain, I am going to release youand take you into the open air." The
mariner laughed out right and said, "You dare not do it." It was done, the
poor wretch staggeredto the door accompaniedby Pinel, and lifting up his
eyes to the blue heavens above, a sight he had not seen for twenty years, said,
as the tears courseddown his face, "Oh, how beautiful!" and from that hour
became perfectly docile. If human kindness meets such returns, shall God's
love go unrequited, no echo answering to the Divine from the human?
(J.W. Lance.)
St. Paul's gospel

J. O. Dykes, D. D.
Note at the outsettwo points. First, the central words, on which as on a peg
the whole structure both of thought and of expressionhangs, is the
proposition — "He savedus." In what sense is man lost? In what must his
salvationconsist? What is necessaryin order to it? In proportion as these
questions are answeredin a profound or in a shallow waywill be our
appreciationof 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 GOD'S 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 answerto 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 engagedin 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 — savedChristians instead of lost heathen; not
themselves, but God's gratuitous kindness. It is worth remarking too in this
connection, how singularly human are the terms selectedto express the saving
love of God. Two terms are used. The one is God's "kindliness" or sweet
benignity, like that gentle friendliness which one helpful neighbour may show
to another in distress. The other is God's "love for man," literally, His
philanthropy, or such specialbenevolence to all who wearthe human form as
might be lookedfor 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 God's behaviour towards us. In
substance, however, they describe just the same merciful and compassionate

love in God our Saviour, to which the whole New Testamenttraces back
man's salvation as to its prime or fontal source. It is quite in harmony with
this ascriptionof our salvationto God's love as its fountainhead, that,
throughout his accountof the process, Paulcontinues to make Godthe subject
of his sentence, andman 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 God's unmerited kindness in the advent
of the Saviour, TO THAT PROCESS BYWHICH INDIVIDUALS, at Crete
or elsewhere, BECOMEPARTAKERS IN HIS SALVATION. The conversion
of one born a heathen wears a conspicuous character, whichis usually
awanting to casesofconversionamong ourselves. The day of their baptism, on
which they sealedtheir conversionto the Christian faith, had marked a
complete revolution in every department of their life. It had in many cases
severedfamily 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 passedawayand
all things were become new. The font at which they sealedtheir vows of
discipleship had proved to be a secondbirth — the starting point for a
changedlife. Of course it is still the same among the converts who are won at
our mission stations abroad;and we require to keepthe condition of an infant
missionary church wellin mind if we would do justice to such language as St.
Paul has here employed to describe the conversionof his readers. He speaks of
the change in phrases borrowedboth from its outer and inner side, its ritual
and its spiritual elements. Inwardly, the convertwas saved by the power of the
Holy Spirit regenerating and renewing him. Outwardly, this spiritual second
birth found its expressive sealin the bath or laver of holy baptism. Paul's
language could not mislead his Cretanreaders. But it was admirably adapted
to revive their most touching recollections. As they read his words, eachone of
them seemedto himself to stand once more, as on the most memorable and
solemn day of his life, beside the sacredfont. Once more he saw himself
descendinto the laver to symbolise the cleansing ofhis consciencefrom 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 afreshto commence the new pure
careerof a Christian disciple, he had receivedthe symbolic white robe amid
the congratulations ofthe brotherhood, who thronged around to welcome the
newborn with a kiss of love — to welcome him among that little band who,
beneath the cross, hadsworn 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 Christian's recollection, musthe have felt that a change so wonderful
and blessedwas the Lord's doing. What power, save God's, could have turned
backwardthe currents of his being, reversing the influences of educationwith
the traditions of his ancestryand the usages ofhis fatherland? What hand but
the Almighty's could have snatchedhim out of the doomed nations over which
Satanreigned, to translate him into that kingdom of light — the kingdom of
God's dear Son? Where was the spiritual force that could have openedhis
eyes, cleansedhis conscience, quickenedhis heart, and made a new man out of
the old one, save that Divine Spirit whose advent at Pentecosthad 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, wasa doxologyto the
Triune God, into whose name he had been baptized: to the Father unseen,
eternal fountainhead of mercy; to the Incarnate Son, sole channelfor 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
effectualgiver 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 ofthe 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 sonshipto 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 hereafterbe, 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 undiscoveredheritage of the saints
in light we canonly hope. To this point, therefore, and no further, does the
Christian gospelconduct its disciple. Here for the present it leaves him, sitting
patient and expectant by the gate of Paradise, to await, with steadfastheart,
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.)
God's kindness
The sun that shines on you shall set, summer streams shall freeze, and deepest
wells go dry; but God's 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.
God's kindness only partially seenby the soul
The sun appears red through a fog, and generallyred at rising and setting, the
red rays having a greatmomentum which gives them powerto traverse so
dense an atmosphere, which the other rays have not. The increasedquantity
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 God's 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 God's love are
poured out innumerable as the sun's rays, they are lostand scattered, and few
of them shine upon the soul. (H.G. Salter.)
God's love incomparable

John R. Miller.
If an angelwere to fly swiftly over the earth on a summer morning, and go
into every garden — the king's, the rich man's, the peasant's, the child's —
and were to bring from eachone the choicest, loveliest, sweetestflowerthat
blooms in each, and gather them all in one cluster in his radiant hands, what a
beautiful bouquet it would be! And if an angelwere to fly swiftly over the
earth into every sweetand holy home, into every spot where one heart yearns
over another, and were to take out of every father's heart, and every mother's
heart, and out of every heart that loves, its holiestflower of affection, and
gather all into one cluster, what a blessedlove garland would his eyes behold!
What a holy love would this aggregationof all earth's loves be! Yet infinitely
sweeterand holier than this grouping of all earth's holiest affections is the love
that fills the heart of our Father in heaven.
(John R. Miller.)
God's love to men
Richard Newton.
I was leaving a gentleman's house where I had been paying a visit, said a
minister of the gospel, whenI 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, "andI fear I never shall." "Well." I said," you may at leastdepend
on this — it is certainthat God loves you." "How can you possibly tell that?"
askedthe master of the house, who was going downstairs with me. "This is the
first time you have everseenthis woman; you know nothing about her
character. You cannot tell whether she attends to her duties properly or not."
"Nevermind about that," I said, "It is certain that God loves her, and you
too. I am quite sure of this, because Godhas 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 begottenSon' to die for it; and again it
tells us, 'Herein is love; not that we loved God; but that Godloved us, and sent
His Sonto die for our sins'" (1 John 4:10). "If that is so," said the gentleman,

"and your words seemto prove it, what a shame it is that I don't love Him.
May I say to myself, without any fearof making a mistake, 'It is certainthat
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 wellbe calleda
loving messenger, becauseHe came into the world, not only to tell us this
greattruth, but also to be Himself the proof of it.
(Richard Newton.)
The disposition of God
H. W. Beecher.
God's forgiveness is unspeakably generous, and, if I may so say, unspeakably
more fine, delicate, and full of strange gentlenessthan ours. I believe the more
we come to know the dispositionof 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
generosityin it, but transcendently more; that in Him they spread over a
broader ground, and take on a more wondrous experience. And insteadof
being likely to over estimate the volume of the Divine goodness andmercy
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
Homilist.

I. WORKS OF RIGHTEOUSNESSWE CANNOT PERFORMSAND
THEREFORETHEY CANNOT SAVE US.
1. Could we render such works, they would save us.
2. Without rendering such works, we cannotbe saved.
II. REDEMPTIVE MERCYHAS BEEN VOUCHSAFED TO US, AND
THEREFOREWE MAY BE SAVED.
1. The specialwork 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 highestrelationship — "Him."
(Homilist.)
The source of salvation
F. Wagstaff.
I. SALVATION BASED UPON DIVINE MERCY. "Kindness" or goodness,
"Love." Margin"pity" Literally, "philanthropy"; that is "the love of man"
(John 3:16).
II. SALVATION INDEPENDENT OF HUMAN MERIT.
1. There is in the best of us an absence ofgood(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 greatsin.
3. Abundantly as a provision for all who will repent.
IV. SALVATION EVERLASTING.
1. Justificationa ground of hope.
2. Hope of eternal life.
(F. Wagstaff.)
The way of salvation
I. SALVATION IS NOT EFFECTEDBY HUMAN AGENCY.
1. Where there is no salvation, there are no works of righteousness (Genesis
6:5; Galatians 5:19-21).
2. Works of righteousness, evenwhere they exist, possessno saving effect.
They are the evidences, not the causes, ofsalvation.
3. The Bible disclaims the merit of human agencyin salvation(Isaiah 64:6;
Daniel 9:7; Romans 3:20-28;Romans 11:5, 6; Galatians 2:21; Ephesians 2:8,
9).
II. SALVATION ORIGINATES IN THE DIVINE COMPASSION.
"According to His mercy He savedus," etc.
1. Our salvationaccords with the tender sympathies attributed to that mercy
(Psalm 25:6; Psalm51:6; Isaiah 63:15;Luke 1:78; James 5:11).

2. It accords with the readiness ascribedto that mercy (Nehemiah 9:17; Isaiah
30:18;Micah 7:18).
3. It accords with the description given of the greatness,fulness, and extent of
that mercy (Numbers 14:19:Psalm 5:7; Nehemiah 9:19; Psalm 119:64;Psalm
145:9).
4. It accords with the perpetuity of that mercy (Psalm 118:1).
III. SALVATION IS ATTENDED BYAN IMPORTANT CHANCE. We are
saved"by the washing of regeneration," thatis, delivered from sin and all its
tremendous consequencesin the other world.
1. Deliveredfrom 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 ofsalvationby the
remissionof our sins.
3. From the prevalence ofsinful habits, by the principles of holiness, and the
powerof the Divine Spirit.
4. From the commissionof sinful acts, by the total regenerationof our natures
(1 John 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 effectedby the agencyof the Holy Ghost.
1. The light and information which we receive on Divine subjects are
communicated by the Holy Ghost(John 14:26;1 Corinthians 2:11, 12;1 John
2:20).
2. The conviction we have of our personal dangeris derived from the same
source (John 16:8).
3. The change which is produced in the minds of Christian believers is
attributed to the Holy Ghost (John 3:5-8; 1 Corinthians 6:11; 2 Corinthians
3:18).

4. The assurance ofsalvationis by the witness of the Holy Ghost — the
Comforter (John 14:16;Romans 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 agencyof the
Holy Ghost(Luke 11:13). (Sketches ofSermons.)
Salvation
O. McCutcheon.
I. SALVATION IS NOT BY WORKS.
1. Becauseofour relationto God. We are His creatures;we owe Him
everything always;and therefore never can acquire any surplus merit to place
to the accountof past shortcomings and offences.
2. Becauseofour moral inability to perform works of righteousness, on
accountof the depravity and corruption of our nature.
3. Becauseeveryattempt to procure salvationby 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 God's kindness and love towardman (ver. 4).
2. His kindness and love were manifested through Jesus Christ our Saviour
(ver. 6).
3. This salvationincludes justification by His grace, adoptioninto His family
by His love, regenerationby the powerof the Holy Ghost, the blessedhope of

eternal life while here, and the blessedreality of eternal life hereafter(vers. 5,
7).
(O. McCutcheon.)
Salvationby grace
Expository Outlines.
I. PREVIOUS CHARACTER. Two greatlessons —
1. Adoring gratitude.
2. Deephumility.
II. PRESENTSTATE. Sinners savedby 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.)
Salvationviewed from God's side
Bp. Jackson.
In this passage, whichis a brief but pregnant epitome of the gospel, the
scheme of man's salvation is regardedonly from the side on which it is wholly
God's work, without taking note of the conditions and qualifications which,
howevermuch they too are God's work, are required from the cooperationof
man. The apostle was dwelling on the truth that the change referredto in ver.
3 is not due to ourselves orour own merit, but to God's grace. He therefore

had no occasionto 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 characterand badge of
the heirs of eternal life. All this is needed; but, viewed from God's 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, sicklywoman, and after conversing with
her for a little she askedher if she had found salvationyet. "No," she replied,
"but I am working hard for it." "Ah, you will never getit that way," the lady
said. "Christdid all the working when He suffered and died for us, and made
complete atonement for our sins. You must take salvationsolelyas a gift of
free, unmerited grace, else youcan 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 takenfrom her; but very soonthe enlightenment came, and she was
enabled to rest joyously on Jesus alone. When speaking afterwards ofthe
friend who had been so helpful, she said, "Oh, how I will welcome her into
heaven, for she guided me to the Saviour."
Goodwork, no ground of acceptance withGod
MajorWhittle.
A man whom I knew in Chicago failedin business, and got into difficulties. He
had paid his creditors what proved to be worthless notes, for he had no assets.
He coolly proposedto 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 Godwith 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 answerwould you expect? He would say: "All very well so far as it goes;
I'm glad to hear it. But your keeping out of debt in the future won't pay what
you owe me now. What about that £20 already due?" A hundred years ago,
when Prince Charles the Pretender headeda rebellion, many riskedtheir lives
and property for his sake, feeling sure that if he succeededhe 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 ofour late
American Civil War, betweenthe Federals and rebel Confederates,a man in
Georgia wantedto pay, as his tax, money issuedby the Confederate
Government. But of course the officer representing the revenue of the Federal
Government said, "Thatwon't do. Your money is worthless. It was issuedby
rebels, and we cannot acceptit." The man who expects God to accepthim on
the ground of his goodworks, or of anything that he can do, is acting like that.
In America no man losthis life or his estate through engaging in that great
rebellion, because mercywas 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.)
Goodworks not to be relied on
T. Secker.
Though goodworks may be our Jacob's staffto walk with on earth, yet they
cannot be our Jacob's ladderto climb to heavenwith. 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
WeeklyPulpit.
The main thoughts which run through these verses are the cause and method
of redemption. These are setagainstthe 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 "worldof sinners lost," is the first cause of
man's redemption. That love is like Himself — free, boundless, inexplicable,
and eternal. "ForGod so loved the world," etc. "Godis love."
2. Mercy. The objectof love can only be touched by the hand of mercy. This
speaks ofthe sinfulness of our nature, and that compassionwhichhas found a
way for love to operate on the human heart. The originalof the gospelis 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 regenerationmeans the removal of the
guilt of the soul, and the acceptance ofthe peace of the Father. It was the
custom to sprinkle the proselytes with water, in token of their renouncing
their idolatry, and be made cleanto enter the service of the true God.
2. The renewalof Divine influences. The Spirit rests on believers to light them,
and to guide them; also to comfort them. Regenerationmust be followedby
the indwelling Spirit. This is a comparisontaken from nature, where all living
things are renewedin the spring of the year. Thus we are reminded of the
necessityfor the constantpower of the Holy Ghostin our daily life.
(WeeklyPulpit.)
Regeneration

H. Quick.
I. THE RENEWING.
1. It creates a new thing in man (2 Corinthians 5:17). Like a vesselwith 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 reneweddaily
in the image of Him that createdhim, until he shall come to the full stature of
a man in Christ Jesus.
2. It is a restorationof a former state. Thatwhich was lostby sin is restored
by regeneration,
3. It is a renovation of the whole man. Thoughevery part be not thoroughly
sanctified, yet the regenerate are sanctifiedin 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 seatand 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 powerof 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 powerof the indwelling spirit.
And so will He continue to work until the day of perfectionshall come, when
we shall be presentedfaultless before the throne of glory, without spot or
wrinkle, or any such thing,
II. THE RENEWER. "The Holy Ghost."
1. Notan influence, but a Person, having ascribedto 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 Spirit's
overshadowing ofthe soul that the new creature is conceivedand brought
forth. The babe of grace cancallno man on earth father. And while a man's

regenerationis 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 (James 1:18; 1 Peter1:23).(1) It may be by the
Word read. and Luther tell us they were converted by the reading of the
Word; so have many thousands of others. In Madagascarwe have a striking
illustration of this, in the conversionof 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 wanderedthousands of miles
awayfrom 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 powerthat his conversionwas the result.(3)It may be by the
Word lived and actedout. 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 ofthe 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, coupledwith 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 greatobject. "I owe much to the
public ministry of the Word," said a recentconvert to his minister; "but it
was the Word spokenby a friend that was made by God the immediate
instrument of my conversion."(5)But it is principally by the preachedWord
that God works. The public ministry of the Word is God's appointed
institution for the accomplishmentof this glorious end. The preacheris the
spiritual husbandman, sowing broadcastthe incorruptible seedof 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 seedin prayer, and
faith, and hope — God must give the increase.

(H. Quick.)
The laver of regeneration
T. Taylor, D. D.
I. We must conceive that IN EVERY SACRAMENT THERE BE THREE
ESSENTIALPASTS, the absence ofany of which destroys the whole.
1. The sign.
2. The thing signified.
3. The analogybetweenthem, 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 analogyor union standeth in this resemblance, that as the
former outwardly washeththe filthiness of the body, so the latter inwardly
purgeth the soulfrom all sin. By reasonof which relation and near affection
betweenthe signand the thing signified, it is usual in the Scriptures by an
improper, but sacramentalspeech.
1. To call the sign by the name of the thing signified, and contrarily. And thus
baptism is calledthe washing of the new birth, because it is a sign, sealand
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 1 Peter3:21, which is indeed the property
of the blood of Christ (1 John 1:7), but by the near affinity of these two in the
sacramentit is said so to do, to note unto us —(1) Not to conceive ofthe
sacramentalelements 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 sacramentis spiritual and
inward.(3) That then we truliest conceive of a sacrament, whenby 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 Godsignifying the goodpleasure of God for the
pardoning of sin, and accepting to grace in Christ; for as the word signifieth
this, so doth also the sacramentwhich 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 goodpleasure of Godin saving and sanctifying us, even as we saya
man is savedby the king's pardon, not that the pardon properly doth it, for
that is the mere merciful disposition of the king, but because the pardon
(written and sealedperhaps 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 sealor pledge of our sanctificationand salvation, as certainly
assuring these to the soul of the believer, as he is or can be assuredof the
other, that as a man having a bond of a thousand pounds sealedhim 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 receiverto lay hold
upon the grace ofthe 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 andserious 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 God's grace putteth forth itself, and after a
sort conveyethitself 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 organthe Holy Ghostfreely workethHis grace in such as
in whom He delighteth.

(T. Taylor, D. D.)
The laver of regeneration
A. Plummer, D. D.
On man's aide there is the washing with water;and on God's side there is the
washing awayof 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 "passedaway":"behold, they
are become new" (2 Corinthians 5:17). Can any one reasonablydoubt that,
when the apostle speaksof"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 regenerationtakesplace;for he
asserts thatGod "savedus through the washing of regeneration." The laver
or bath of regenerationis the instrument or means by which God savedus.
Such is the natural, and almost the necessarymeaning of the Greek
construction. And there are numerous analogies whichthrow light upon the
question, proving to us that there is nothing exceptionalin 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 ofdivinely appointed means is necessarilya 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 altogetherbeneath 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 acceptthe means
which God has revealedas the appointed channels of His spiritual blessings is
a real testof the recipient's 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 easierto believe
that an effectwill be produced, when one can perceive something which might
contribute to produce the effect. It is easierto believe when one sees means
than when none are visible; and it is still easierto believe when the means
seemto be appropriate. The man who was born blind would more readily
believe that Christ would give him sight when he perceivedthat Christ was
using spittle and clay for the purpose; for at that time these things were
supposedto be goodfor 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 againto righteousness than a plunge beneath
the surface of the waterand 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 recognisedas suitable. In this way our faith is aided by God's
employment of means. Is the "renewing of the Holy Ghost" the same thing as
the "washing ofregeneration"? In this passage the two expressions referto
the same fact, but in their respective meanings they are not co-extensive. The
Greek constructionis ambiguous like the English; and we cannot be sure
whether St. Paul means that God savedus 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 regenerationand a laver of renewal. The latter is more
probable: but in either case the reference is to one and the same event in the
Christian's life. The laver and the renewing refer to baptism; and the
regenerationand 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 regenerationreferto 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 secondtime, any more than he canbe born a
secondtime: 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 wife's, he had no societybut
that of God and nature. James might have been a poet, though I don't know
that he ever cultivated the muse; a man he was of such an impassionednature,
lofty thoughts, and singularly vivid imagination. On the morning of a
communion Sabbath he rose, boweddown by a sense of sin, in greatdistress
of mind. He would go to church that day, but, being a man of a very tender
conscience, he hesitatedabout going to the Lord's table. He was in a state of
greatspiritual depression. In this state of mind he proceededto 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 washyour 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 takenoff my mind, and went to the table and sat under
Christ's shadow with greatdelight."
The renewing of the Holy Spirit
E. H. Hopkins.
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, thatis in connectionwith
the Holy Spirit's work in those who have "life eternal."
I. ESTABLISHING.
1. Bringing back the wanderer(Hosea 14:1, 2; Job 22:23).
2. Settling the unstable (Psalm 51:10;Psalm 57:7; Ephesians 3:17).
3. Comforting the fearful (Psalm 23:3; Psalm51:12).
II. STRENGTHENING.

1. Separating us from the things that hinder our growth (2 Corinthians 6:16-
18).
2. Bringing us into closercontactwith the Fountain of Supply (Isaiah 40:31;
Ephesians 3:17).
3. Enlarging our capacityand powers of reception(2 Corinthians 4:16).
III. TRANSFORMING.
1. Illuminating the mind (Romans 12:2; Colossians3:10).
2. Gladdening the heart (Romans 15:13;Romans 14:17).
3. Energising the will (Ephesians 3:16; Ephesians 4:23).
4. Transfiguring the character(2 Corinthians 3:18).
(E. H. Hopkins.)
Renewing of the Holy Ghost
The renewing of the Holy Ghost
D. Moore, M. A.
I. BRING TOGETHERSOME OE THE MORE STRIKING SCRIPTURE
TESTIMONIES TO THE NECESSITYOF THIS AGENCY.
1. As embodied in the devotional sentiments of holy men. Hear David. "Create
in me a cleanheart," etc. "Castme not awayfrom Thy presence,"etc. "Teach
me to do Thy will," etc. "Thy Spirit is good;lead me," etc. And so Paul. "Now
the Godof 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 considerhow far the supposition of this greatspiritual change

enters into the pleas and arguments by which the sacredwriters exhort their
converts to the duties of practicalgodliness, we find the greatpromise of
Whitsuntide sharing equally with our Lord's proper oblation a claim to be
receivedas among the very necessitiesofour salvation. "If any man have not
the Spirit of Christ he is none of His." "Now we have receivednot 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, withnumberless 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 lookedupon by the inspired penman as joint and co-equal parts of a
common salvation, the constituentelements of one greattruth, successiveand
inseparable links in that chain of mercy by which sinners are to be lifted up
from earth's lowestpit, and set down with Christ on heaven's highest throne.
3. As practically attestedby the greatfacts of gospelhistory. The great
miracle of Pentecostis one standing witness that without the agencyof the
Divine Spirit there never was, and never canbe, such a thing as true
conversion. It was not Peter's preaching that turned the hearts of those three
thousand. He might have exhibited truth to the understanding of that great
audience;he might have addressedpowerful appeals to their consciences;he
might even have lodged a deep conviction of the truth of all he saidin 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 receivedand 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 Rochesterdescribes his conversionis strikingly illustrative
of some greatinfluence 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 resistno longer, for the words had an authority
which did shootlike rays or beams in his mind; and this power did so
effectually constrainhim that he did, ever after, as firmly believe in his
Saviour as if he had seenHim 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 (John
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
renewedman.
3. Further, it is helpful to that renewing process whichthe 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 ofthe
Spirit, earnestof the Spirit, sealof 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 Sonof God
hath the witness in himself."
4. Once more, the renewing powerof the Holy Ghostis to be lookedfor in the
daily sanctificationof 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 amongsther crew during her
previous voyage. She was thoroughly scrapedand repainted, and then put into
commissionagain, 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 againpainted and
refurnished, but the fever appearedagain. Then it was found that, though a
noble-looking vessel, deathwas in her, and she was towedto sea and sunk. So

is it with all who have not been born again; they carry within their hearts the
seeds ofa fatal fever, and unless they are completely cleansedfrom 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
T. Taylor, D. D.
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 accomplishmentof many prophecies and promises, as Isaiah
11:9; Daniel 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 ofthe waters
running from under the threshold of the sanctuary, still rising to increase;and
of the proceedings ofthe New Testament, typified in the cloud which at the
first appearance was no bigger than a man's hand, but after rose to that
greatness as to coverthe whole heavens.
3. If we compare our Church with that of the Jews'we shallobserve 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, evenfor 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 receivedfive 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 evencrucified before his eyes, and will it not be
expectedthat 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 feelnot 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 greatgrace. If any ask how
it can come to pass that such excellentgrace should be refused, I answerthere
are three main causes ofit —
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 bestowedon 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 Aaron's head and
beard even to the skirts of his garment. The evangelist, afterhe had affirmed
that Christ was full of grace and truth, addeth that of His fulness we receive
grace for grace, so the apostle (Colossians2:9, 10).(1)Want we any grace? call
upon God in the name of Christ. "Whatsoeverye ask the Fatherin 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)Hastthou receivedany spiritual grace? sacrifice notunto
thine own net, but be thankful unto God in Christ.(3) Take heedof quenching
that grace, neithergrieve that goodSpirit 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 intercessionbefore He
could procure thee the leastgrace. A thing very little thought of.
(T. Taylor, D. D.)
Eminent holiness
The Evangelist.

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 goodworks. It is worthy of remark that there
are four passagesofScripture in which the expression"a faithful saying" is
employed, and eachfaithful saying is worthy of all acceptation(1 Timothy
1:15; 1 Timothy 4:8, 9; 2 Timothy 11:11-13;Titus 3:8). And they all mark out
the connectionbetweenfaith and obedience — betweenholiness and
happiness — betweenprinciple and practice.
I. THAT THE DOCTRINE OF OUR ACCEPTANCE IN CHRIST, WHILE
IT FORMS THE ONLY FOUNDATION OF A SINNER'S HOPE, HAS A
DIRECT TENDENCYTO PROMOTE EMINENT HOLINESS.
1. The doctrine of justification by faith, through the merits and advocacyof
Christ, constitutes the alone basis of our acceptancewithGod. We are said to
be justified by His grace. This doctrine forms the only answerto 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
receptionof Jesus Christas 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 personalacceptancewith God.
This doctrine may well be consideredas the cardinal doctrine of Christianity,
and as lying at the very foundation of all our hopes for eternity. So deep and
aggravatedis our guilt, that it is quite evident that if we be not acceptedby the
merits and righteousness ofanother we cannot be acceptedat all; for it is
clearwe have no righteousness ofour own. This therefore forms, as the text
states, a singular exhibition of Divine benignity and grace. Graceprovided the
Saviour revealedin the gospel — grace acceptedHis substitution in the
sinner's 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 originalgrounds of moral obligation remain. If God
was our Creatorbefore our conversion, He is our Creatorstill — a faithful
Creator. If God was our Judge before, He is our Judge still. Neither does
Divine grace destroyor change any of the relations in which we previously
stoodto eachother, nor cancelany 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
ceaseto be the plague because a remedy has been mercifully provided for it.
The gospelhas produced no change in our moral relation to God, nor in our
relation to our fellow man; and, therefore, all the antecedentobligationto
obedience remains unchanged; and they that have believed in God are
enjoined carefully to maintain goodworks. The gospelsuperadds motives and
inducements unknown before to induce conformity to the Divine will. The
grace ofGod, that bringeth salvation, teachethus 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 orwickednessofmankind. 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 especiallyfrom the great work
of redemption.
II. THAT THESE PRINCIPLES, IN THEIR CONNECTION WITHEACH
OTHER, ARE TO BE EXPLICITLY ASSERTED AND MAINTAINED.
"These things I will that thou affirm constantly." They are to be affirmed in
their connectionwith eachother — that is, the doctrine of justification is to be
affirmed — and the doctrine of sanctificationis 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 ofcharacters the exhortations and
commands of the gospelare to be specificallyaddressedThat they which have
believed in God might be careful to maintain goodworks;plainly proving that

the most advancedChristians require to be frequently admonished. Our text
says these truths are to be constantlyaffirmed. These goodworks are to be
expresslyenjoined upon those who believe. We are not to leave them to
implication and inference, as though we presumed that they would follow as a
necessaryresult from the mere belief of the doctrine of justification, but they
are to be plainly statedand enforced. This is to be done in defiance of
opposition and contradiction, which supposes objectionand denial on the part
of some. The reasons why we should thus constantlyurge these truths will be
perceivedat a glance.
1. Becausewe are always liable to overlook and forgetthem amidst the active
engagements andsnares of life. The gospelministry was instituted for this
purpose.
2. Becausethe personalsanctity of Christians is the final objectof the
dispensationof mercy. To this everything in the Divine economytends; in this
everything terminates. It is no inferior degree ofexcellence to which we are
taught to aspire;we are not to begin only, but to advance and persevere — we
are to maintain goodworks, and to be carefulto maintain them. The marginal
rendering is more emphatic still — the force of the Greek wordbeing to go
before in goodworks — 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. Becauseadvancementin holiness is essentialto the enjoyment of all genuine
consolation. The state of grace is only evidencedby the sanctities of the
Christian character.
4. Becausethe absence ofthese good works proves the destitution of Christian
principle, and leaves the individual exposedto 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 goodin themselves, and goodin 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
goodand profitable. They are goodin the Divine esteem — goodas the
transcript of His own infinite excellence — goodas perfectly accordantwith
all His revelations to man — goodin their origin — good in their progress —
goodin their end. They come from heaven and leadto it. They are goodand
profitable, as opposed to those "foolishquestions, 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
D. Thomas, D. D.
That being justified by His grace — Justification;faith; works:—
I. THE MORAL RECTIFICATION OF THE SOUL.
1. All souls in their unrenewedstate are unrighteous.
2. Restorationto righteousness is the merciful work of God.
3. In this moral rectificationof soul there is the heirship of eternal good.
II. THE ESSENTIALFOUNDATION 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, withoutend, who is in all and through all, the
All-Mighty, the All-Wise, the All-Good Creatorand Sustainerof the universe.
2. To believe in what He is to us — the Father, the Proprietor, and the Life.
III. THE SUPREME PURPOSEOF MORAL EXISTENCE IS TO
MAINTAIN GOOD WORKS.

1. Goodworks are —
(1)Works that have right motives.
(2)Works that have a right standard.
2. The maintenance of these works requires strenuous and constanteffort.
3. The great work of the Christian ministry is to stimulate this effort.
(D. Thomas, D. D.)
God's method of justification
J. Bunting.
1. The originating cause is the grace, the free, sovereign, undeserved, and
spontaneous love of God towards fallen man (Titus 3:4, 5; Titus 2:11; Romans
3:24).
2. Our Lord Jesus Christis the sole meritorious cause. All He did, and all He
suffered, in His mediatorial character, may be said to have contributed to this
greatpurpose.
3. The instrumental cause ofjustification. The merit of the blood of Jesus does
not operate necessarilyso 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 Spirit's work of regenerationand sanctificationis 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.)
Relationof justification to regeneration
R. W. Hamilton, D. D.
Justificationis a qualification of title; regenerationofnature. Justification
alters the relative character;regenerationthe personal. Justification
reconciles us to the Divine favour; regenerationto the Divine service.
Justificationremoves every obstacle of law; regenerationeveryobstacle of
disposition. Justification destroys the incapacity of guilt; regenerationthe
resistance ofdepravity. Justificationmakes us one with Godin acceptance;
regenerationmakes us one with Him in will. Justification opens heaven;
regenerationcausesus to walk in its white. Justificationfurnishes the song of
deliverance;regenerationteaches 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 getover one difficulty, which was that he wanted to do
something to save himself; it was too easya way to be saved by Christ without
doing anything to merit salvationhimself; at leastso he thought. One day an
evangelistcalledat 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 gotthe last coat of varnish." "You are perfectly
certain?" "Yes, quite." The evangelisttook up a plane, and in a moment had
takena 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 Christ's work;
He has completed the work of your salvation, yet you want to spoil it by doing
something — you don't know what — to improve upon it!" This practicalhint
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 savedat once, just as he
was, in the workshop.
We should be made heirs
Heirs of eternal life
T. Taylor, D. D.
In these words is laid down the secondend 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. Forthe former, THE WORD HEIR IN THE FIRST AND PROPER
SIGNIFICATION BETOKENETHA LOT, and is used sometimes in the New
Testamentwith allusion unto the twelve tribes, whose portions were divided
and distributed unto them by lot, as Ephesians 1:11, whence that people were
more peculiarly calledthe lines and heritage of the Lord, as whom Himself
made partakers of all the goodthings 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 goodthings shadowedout thereby. But commonly it
signifieth those who after a man's death succeedhim in his goods and
possessions, especiallychildren, whose right it is to inherit their father's 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 comethin by the grace ofadoption, 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 belongethproperly unto Christ the natural son, the heir, and
firstborn of many brethren, and consequently through Him communicated
unto us, who are sons by adoption (John 1:12).

II. THE PRESENTTENURE OF THIS INHERITANCE IS BY HOPE, for
our inheritance is not so much setbefore 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
conversantabout 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 seenis not hope" (Romans 8:24).
"What is the hope of the calling" (Ephesians 1:18).
2. Forthe gift whereby we hope and expectgood things promised, and this
must of necessityhere be meant, because life eternal of which we have spoken
is the thing hoped for.This grace hath the Lord for our encouragementand
comfort, in and for the state of this life only, put into the hearts of His elect,
that they might hereby have a certainhold and expectationof all that good
which God of His mercy through the merit of His Christ hath promised; the
which shall cease whenthey come once to see that which they now hope for,
seeing hereaftercanbe no hope, not in heaven, for the godly shall enjoy all
blessednesstheir hearts can wish; not in hell, for the damned cannever hope
for any good.
1. That which the apostle speciallyaimeth at is that heaven is not merited, but
a free gift; here it is calledeternal life, which is the gift of God (Romans 6:23).
It is called here an inheritance, in that the electare calledheirs; 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
calledan eternalinheritance, which, if it be so, how can it be merited, being so
far disproportionable to anything we can do.
2. It teachethus if we would have right to eternallife to become the sons of
God, and consequently heirs; seek to be resolvedthat thou hast a child's 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 offaith, for this intitleth into the
covenant. Noahby faith was made heir of the righteousness whichis by faith
(Hebrews 11:7). Faith in the Son of God it is which maketh thee the King's son
and free born; this is the means of thy freedom, here cometh in thy title, if
thou reliestonly upon the mercy of God in Christ for thy salutation.(2)By the
presence ofsanctificationof heart, sanctimony of life (1 Corinthians 6:10, 11).
3. This doctrine teachethus to set our hearts upon this inheritance; a man that
hath any possibility to befal him cannot keephis mind, but it will be running
after it, insomuch as many wickedchildren in regardof 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 willbe 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 eagercaresofthis 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
caredfor already, his Fatherhath left him so well as he need not basely shift
for himself.(2) It would content the mind with any presentcondition.
4. Setthyself well to keepthis inheritance and the deeds of it, lay up the
covenantsafe in the closetofthe soul, hide the Word, which is the indenture of
God passing it unto thee, in the midst of thy heart, let not Satannor any
cheaterdefraud thee of it.
5. This doctrine affordeth sundry grounds of most sweetconsolation.(1)The
meanestbeliever is a greatheir, and that to all God's 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) God's children being such heirs, they
cannot but in the meantime be well provided for till their patrimony fall. We
know that greatheirs 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 scantedfor the present they shall afterward find it with much
advantage.(3)In any want thou, being thy Father's heir, mayest boldly repair
to thy Father, with goodhope to speed in any requestwhich He seethfit for
thee and making for thy good.
(T. Taylor, D. D.)
Looking for the hope of eternal life
Mrs. Bottome.
One bright morning lastsummer, while travelling in Switzerland, I took my
seaton the top of a diligence as we passedalong the magnificent country from
Geneva to Chamounix. I was full of expectationto see MontBlanc. Our driver
said, as we drew nearer the object of our journey, "Unless a cloud sails up and
covers its foreheadyou will see it leaning up againstthe clearblue 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.)
COMMENTARIES
Ellicott's Commentary for English Readers
(5) Not by works ofrighteousness.—This by no means asserts thatsuch works
ever had been done, and then produced, as it were, before the bar of God, and
weighedand found insufficient; but it simply maintains that to win salvation
such must be done. Sad experience, more forcibly than any theological

assertion, has demonstratedto us all the utter impossibility of any of us, even
the holiest, ever, even for one day, doing the works ofa purely righteous man.
But according to his mercy.—As there was nothing in us which called for such
a salvation, as there were no acts of ours which deservedreward, His gift of
salvation, which includes (Titus 3:7) eternallife, was owing entirely to His
divine love which saw and pitied our misery, our endless suffering. Out of this
hopeless state the eternal pity lifted us, and put us into a state of salvation.
The next clause specifies the outward and visible sign of the salvationour
loving God was pleasedto ordain in His Church, namely, “baptism;” but here
greatcare must be taken properly to understand what St. Paul meant by this
baptism, to which he attributed so greatpower. In St. Paul’s mind it was no
mere observance, but was a sacrament, in which all that was inward properly
and completely accompaniedallthat was outward. In another place the
Apostle has grandly paraphrased his words here. In the GalatianLetter
(Galatians 3:27) he writes how “that as many as were baptised into Christ
have put on Christ,” that is, have entered into vital union with Him—a blessed
state, which most surely leads to life eternal, if the baptised only remain
faithful.
By the washing of regeneration, and renewing of the Holy Ghost.—Seeing,
then, that God has savedus by His own act, independently of any work of
ours, we ask, How has He effectedthis? The words we are here considering
give the answerto the question. The Greek should be rendered, “by the laver
of regeneration,” &c. Then, by means of the laver of regeneration, &c, has
God put us into a state of salvation. In other words, He has effectedthis by
means of “baptism” (for the laver here canonly signify the baptismal font,
and is calledthe laver of regenerationbecause itis the vesselconsecratedto
the use of that sacrament), whereby, in its completeness as a sacrament, the
new life in Christ is conveyed. Baptism, then, is the means through which we
receive the saving grace ofChrist; in its laver we are born againto a new life,
in it we receive strengththrough the Holy Ghost constantlyto renew and to
develop this new life, for it is not only the laver of regenerationbut also of
renovation by the Holy Spirit. But baptism is here understood in all its
completion—the outward visible sign accompaniedwith the inward spiritual
grace. In the case ofone who is come to years of understanding seeking

baptism, repentance and faith in the promises of God are absolutely required.
In the case ofinfants, who have also from the very earliesttimes been,
through this same laver, enrolled in the communion of Christians, the same
professionis required, only they make it by their sureties, and directly that
they have come to years of discretionthey solemnly and publicly assentto
what had been already affirmed in their name. Thus, by means of the laver of
regeneration, &c, or, in other words, by baptism in all its completion—the
outward act being accompaniedwith the inward faith—He savedus, that is,
put us into a state of salvation. Of the difference between“regeneration” and
“renovation,” the first, “regeneration,”is well explained in the words of the
collectfor Christmas Day, which speaks ofthe “regenerated” as “made God’s
children by adoption and grace.” The second, “renovation,”the same collect
goes onto speak of, when it prays that “the regenerated” “maydaily be
renewedby the Holy Spirit.” The first, “regeneration,” is spokenofby St.
John in his words, “Ye must be born again” (John 3:7); the secondis alluded
to by St. Paul when he wrote, “the inward man is renewedday by day”
(2Corinthians 4:16).
Matthew Henry's Concise Commentary
3:1-7 Spiritual privileges do not make void or weaken, but confirm civil
duties. Mere goodwords and goodmeanings are not enough without good
works. Theywere not to be quarrelsome, but to show meekness onall
occasions,not towardfriends only, but to all men, though with wisdom, Jas
3:13. And let this text teach us how wrong it is for a Christian to be churlish to
the worst, weakest,and most abject. The servants of sin have many masters,
their lusts hurry them different ways;pride commands one thing,
covetousness another. Thus they are hateful, deserving to be hated. It is the
misery of sinners, that they hate one another; and it is the duty and happiness
of saints to love one another. And we are delivered out of our miserable
condition, only by the mercy and free grace ofGod, the merit and sufferings
of Christ, and the working of his Spirit. Godthe Father is God our Saviour.
He is the fountain from which the Holy Spirit flows, to teach, regenerate,and
save his fallen creatures;and this blessing comes to mankind through Christ.

The spring and rise of it, is the kindness and love of Godto man. Love and
grace have, through the Spirit, great powerto change and turn the heart to
God. Works must be in the saved, but are not among the causes oftheir
salvation. A new principle of grace and holiness is wrought, which sways, and
governs, and makes the man a new creature. Mostpretend they would have
heaven at last, yet they care not for holiness now; they would have the end
without the beginning. Here is the outward signand sealthereof in baptism,
calledtherefore the washing of regeneration. The work is inward and
spiritual; this is outwardly signified and sealedin this ordinance. Slight not
this outward sign and seal;yet rest not in the outward washing, but look to
the answerof a goodconscience,without which the outward washing will avail
nothing. The workertherein is the Spirit of God; it is the renewing of the Holy
Ghost. Through him we mortify sin, perform duty, walk in God's ways;all the
working of the Divine life in us, and the fruits of righteousness without, are
through this blessedand holy Spirit. The Spirit and his saving gifts and
graces,come through Christ, as a Saviour, whose undertaking and work are
to bring to grace and glory. Justification, in the gospelsense, is the free
forgiveness ofa sinner; accepting him as righteous through the righteousness
of Christ receivedby faith. God, in justifying a sinner in the way of the gospel,
is gracious to him, yet just to himself and his law. As forgiveness is through a
perfect righteousness,and satisfactionis made to justice by Christ, it cannot
be merited by the sinner himself. Eternal life is setbefore us in the promise;
the Spirit works faith in us, and hope of that life; faith and hope bring it near,
and fill with joy in expectationof it.
Barnes'Notes on the Bible
Not by works of righteousness whichwe have done - The plan was not based
on our own goodworks, nor are our own goodworks now the cause ofour
salvation. If people could have been savedby their own good works, there
would have been no need of salvationby the Redeemer;if our own deeds were
now the basis of our title to eternal life, the work of Christ would be equally
unnecessary. It is a greatand fundamental principle of the gospelthat the
goodworks of men come in for no share in the justification of the soul. They
are in no sense a considerationon accountof which God pardons a man, and
receives him to favor. The only basis of justification is the merit of the Lord

Jesus Christ, and in the matter of justification before God, all the race is on a
level; see the notes at Ephesians 2:8-9.
But according to his mercy -
(1) It had its origin in mercy;
(2) It is by mere mercy or compassion, andnot by justice;
(3) It is an expressionof greatmercy, and,
(4) It is now in fact conferredonly by mercy.
Whateverwe have done or can do, when we come to receive salvationfrom
the hand of God, there is no other element which enters into it but mercy. It is
not because ourdeeds deserve it; it is not because we have by repentance and
faith wrought ourselves into such a state of mind that we can claim it; but,
after all our tears, and sighs, and prayers, and good deeds, it is a mere favor.
Even then God might justly withhold it if he chose, and no blame would be
attachedto him if he should suffer us to sink down to ruin.
He saved us - That is, he began that salvation in us which is to be completed in
heaven. A man who is already renewedand pardoned may be spokenof as
saved- for:
(1) the work of salvation is begun, and,
(2) when begun it will certainly be completed; see the notes at Philippians 1:6.
By the washing of regeneration - In order to a correctunderstanding of this
important passage,it is necessaryto ascertainwhetherthe phrase here used
refers to baptism, and whether anything different is intended by it from what
is meant by the succeeding phrase - "renewing of the Holy Ghost." - The word
rendered "washing" (λουτρόυ loutrou) occurs in the New Testamentonly in
this place and in Ephesians 5:26, where also it is rendered "washing" -"That
he might sanctify and cleanse it (the church) with the washing of waterby the
word." The word properly means "a bath;" then waterfor bathing; then the
act of bathing, washing, ablution. Passow andRobinson. It is used by Homer
to denote a warm or cold bath; then a washing away, and is thus applied to

the drink-offerings in sacrifice, whichwere supposedto purify or wash away
sin. Passow. The word here does not mean "laver," or the vesselfor washing
in, which would be expressedby λουτὴρ loutēr and this word cannot be
properly applied to the baptismal font.
The word in itself would naturally be understood as referring to baptism
(compare notes at Acts 22:16), which was regardedas the emblem of washing
awaysins, or of cleansing from them. I say it was the emblem, not the means
of purify ing the soul from sin. If this be the allusion, and it seems probable,
then the phrase "washing of regeneration" wouldmean "that outward
washing or baptism which is the emblem of regeneration,"and which is
appointed as one of the ordinances connectedwith salvation;see the notes at
Mark 16:16, "He that believeth and is baptized shall be saved." It is not
affirmed in this phrase that baptism is the means of regeneration;or that
grace is necessarilyconveyedby it; and still less that baptism is regeneration,
for no one of these is a necessaryinterpretation of the passage, andshould not
be assumed to be the true one. The full force of the language will be met by
the supposition that it means that baptism is the emblem or symbol of
regeneration, and, if this is the case, no one has a right to assume that the
other is certainly the meaning.
And that this is the meaning is further clear, because it is nowhere taught in
the New Testamentthat baptism is regeneration, orthat it is the means of
regeneration. The word rendered "regeneration" (παλιγγενεσία palingenesia)
- occurs in the New Testamentonly here and in Matthew 19:28, - "in the
regenerationwhen the Son of man," etc. It means, properly, a new birth,
reproduction, or renewal. It would properly be applied to one who should be
begottenagainin this sense, that a new life was commencedin him in some
way corresponding to his being made to live at first. To the proper idea of the
word, it is essentialthat there should be connectedthe notion of the
commencementof life in the man, so that he may be said to live anew;and as
religion is in the Scriptures represented as life, it is properly applied to the
beginning of that kind of life by which man may be said to live anew. This
word, occurring only here and in Matthew 19:28, and there indubitably not
referring to baptism, should not be here understood as referring to that, or be
applied to that, because:

(1) that is not the proper meaning of the word;
continued...
Jamieson-Fausset-BrownBible Commentary
5. Notby—Greek, "Out of"; "not as a result springing from works," &c.
of righteousness—Greek,"in righteousness,"that is, wrought "in a state of
righteousness":as "deeds … wrought in God." There was an utter absence in
us of the element ("righteousness")in which alone righteous works could be
done, and so necessarilyan absence ofthe works. "We neither did works of
righteousness, norwere savedin consequence ofthem; but His goodnessdid
the whole" [Theophylact].
we—emphaticallyopposedto "His."
mercy—the prompting cause ofour salvationindividually: "In pursuance of
His mercy." His kindness and love to man were manifested in redemption
once for all wrought by Him for mankind generally; His mercy is the
prompting cause for our individual realization of it. Faith is presupposedas
the instrument of our being "saved";our being so, then, is spokenof as an
accomplishedfact. Faith is not mentioned, but only God's part. as Paul's
objecthere is not to describe man's new state, but the saving agencyof God in
bringing about that state, independent of all merit on the man's part (see on
[2537]Tit3:4).
by—Greek, "through";by means of.
the washing—rather, "the laver," that is, the baptismal font.
of regeneration—designedto be the visible instrument of regeneration. "The
apostles are wont to draw an argument from the sacraments to prove the
thing therein signified, because it ought to be a recognizedprinciple among
the godly, that God does not mark us with empty signs, but by His power
inwardly makes goodwhat He demonstrates by the outward sign. Wherefore
baptism is congruouslyand truly called the laver of regeneration. We must
connectthe sign and thing signified, so as not to make the sign empty and
ineffectual; and yet not, for the sake ofhonoring the sign, to detract from the

Holy Spirit what is peculiarly His" [Calvin], (1Pe 3:21). Adult candidates for
baptism are presupposedto have had repentance and faith (for Paul often
assumes in faith and charity that those addressedare what they profess to be,
though in fact some of them were not so, 1Co 6:11), in which case baptism
would be the visible "laveror regeneration" to them, "faith being thereby
confirmed, and grace increased, by virtue of prayer to God" [Article XXVII,
Church of England]. Infants are charitably presumed to have receiveda grace
in connectionwith their Christian descent, in answerto the believing prayers
of their parents or guardians presenting them for baptism, which grace is
visibly sealedand increasedby baptism, "the laver of regeneration."Theyare
presumed to be then regenerated, until years of developed consciousness
prove whether they have been actually so or not. "Born of (from) water and
(no 'of' in Greek)the Spirit." The Word is the remote and anterior
instrument of the new birth; Baptism, the proximate instrument. The Word,
the instrument to the individual; Baptism, in relation to the Societyof
Christians. The laver of cleansing stoodoutside the door of the tabernacle,
wherein the priest had to washbefore entering the Holy Place;so we must
washin the laver of regenerationbefore we canenter the Church, whose
members are "a royal priesthood." "Baptism by the Spirit" (whereof water
baptism is the designedaccompanying seal)makes the difference between
Christian baptism and that of John. As Paul presupposes the outward Church
is the visible community of the redeemed, so he speaks ofbaptism on the
supposition that it answers to its idea; that all that is inward belonging to its
completeness accompaniedthe outward. Hence he here asserts ofoutward
baptism whateveris involved in the believing appropriation of the divine facts
which it symbolizes, whateveris realized when baptism fully corresponds to
its original design. So Ga 3:27; language holding goodonly of those in whom
the inward living communion and outward baptism coalesce. "Savedus"
applies fully to those truly regenerate alone;in a generalsense it may include
many who, though put within reachof salvation, shall not finally be saved.
"Regeneration" occurs only once more in New Testament, Mt 19:28, that is,
the new birth of the heaven and earth at Christ's secondcoming to renew all
material things, the human body included, when the creature, now travailing
in labor-throes to the birth, shall be delivered from the bondage of corruption
into the glorious liberty of the children of God. Regeneration, whichnow

begins in the believer's soul, shall then be extended to his body, and thence to
all creation.
and renewing—not"the laver ('washing') of renewing," but "and BY the
renewing," &c., following "savedus." To make "renewing of the Holy Ghost"
follow "the laver" would destroy the balance of the clauses ofthe sentence,
and would make baptism the seal, not only of regeneration, but also of the
subsequent process ofprogressive sanctification("renewing of the Holy
Ghost"). Regenerationis a thing once for all done; renewing is a process daily
proceeding. As "the washing," or"laver," is connectedwith "regeneration,"
so the "renewing of the Holy Ghost" is connectedwith "shedon us
abundantly" (Tit 3:6).
Matthew Poole's Commentary
Not by works of righteousness whichwe have done; not according to our
works, 2 Timothy 1:9, whether ceremonialor moral.
But according to his mercy; but from his own bowels freely yearning upon
persons in misery.
He saved us; he hath put us into a state of, and given us a right to, eternal
salvation.
By the washing of regeneration;washing us by regeneration, as in a laver, the
pledge and sign of which is in baptism.
And renewing of the Holy Ghost; the Holy Spirit changing and renewing our
natures.
Gill's Exposition of the Entire Bible

Not by works of righteousness whichwe have done,.... The great instance of
the kindness and love of God our Saviour is salvation; which the apostle
denies that it is brought about by any works, eventhe bestworks of men; for
"works ofrighteousness"are works done according to a righteous law, and in
obedience to it; and in a righteous manner, from right principles of grace, in
faith, and with a view to the glory of God; or otherwise they are not righteous
actions, or works ofrighteousness;wherefore not works before, but after
conversion, are here meant; for works before conversionare not properly
works of righteousness:besides, these are such which we have done, who
formerly were as before described, but now are regeneratedand renewedby
the Holy Ghost, and createdin Christ Jesus unto goodworks. Now salvation,
neither in whole, nor in part, is by these, either as causes;conditions, or
means; See Gill on 2 Timothy 1:9; , "works ofrighteousness", is a Jewish
phrase used for righteous or goodworks (z).
but according to his mercy he savedus; the mercy of God is natural and
essentialto him, but the actings and exercise ofit, towards this or the other
objects, are sovereignand free, and according to his will; the effects of it are
many, he is rich and abundant in it; and they are channelled in, and flow forth
through the blood and righteousness ofChrist; and this is the moving cause of
salvation:this moved God to make a covenantwith his Son, the blessings of
which are the sure mercies of David, and in which God is merciful to the sins
and unrighteousnessesofhis people; it is owing to the tender mercy of God,
that Christ, the dayspring from on high, has visited the earth; and the glory of
it is very conspicuous in the affair of redemption by him; the pardon of sin is
according to the multitude of God's tender mercies;and regenerationsprings
from the abundance of it; and even eternallife is the effectof it. Now
according to this, God has "saved" his people; salvationis not only a thing
determined, and resolvedon in the mind of God, but is actually and
completely accomplishedby Jesus Christ, and an application of it is made to
the saints in effectualcalling; and because ofthe certainenjoyment of the
whole of it, even eternal glory, the saints are said to be savedalready; as they
are also in faith and hope, as well as in Christ, their head and representative;
See Gill on Ephesians 2:8. It follows, as the means of salvation,

by the washing of regeneration, and renewing of the Holy Ghost; by the
former is meant, not the ordinance of waterbaptism; for that is never
expressedby washing, nor is it the cause or means of regeneration;the cause
being the Spirit of God, and the means the word of God: and besides, persons
ought to be regeneratedbefore they are baptized; and they may be baptized,
and yet not regenerated, as SimonMagus;nor is it a saving ordinance, or a
point of salvation; nor canit be opposedto works of righteousness,as this
washing is; for that itself is a work of righteousness;see Matthew 3:15 and if
persons were savedby that, they would be savedby a work of righteousness,
contrary to the text itself: but regenerating graceis meant, or a being born of
water, and of the Spirit; that is, of the grace of the Spirit, comparable to water
for its purity and cleansing virtue: hence such who are regeneratedand
sanctified, are said to be washedand cleansed, having their hearts purified by
faith, and their consciencespurgedfrom sin by the blood of Christ: by the
latter,
the renewing of the Holy Ghost, is meant either the fruit and effectof the
former, even newness of life and conversation, under the influence of the Holy
Spirit; or else the gradual increase and progress ofthe work of grace upon the
soul, renewedday by day in the spirit of the mind, by the Holy Ghost; or
rather it means the same thing with regeneration, and is added partly as
explanative of the washing of regeneration, showing that that is no other than
the new creature, the new man, the new heart, and new spirit, formed in the
soul, in the effectualcalling; and partly to observe that the Holy Ghostis the
author of it. Now it is in this way God saves his people, namely, by
regenerating and renewing them; in this is the first appearance and discovery
of the love of God to them; this is their open passage into a state of grace, and
without this there is no entrance into glory; this is the foundation of all grace
and goodworks, and by which saints appear to be heirs of the heavenly
inheritance.
(z) Seder Tephillot, Ed. Amsterdam, fol. 46. 2.
Geneva Study Bible

Not by works of {a} righteousness whichwe have done, but according to his
mercy he savedus, by the washing of regeneration, and renewing of the {b}
Holy Ghost;
(a) Literally, of works whichare done in righteousness:and this passage fully
refutes the doctrine of meritorious works.
(b) Which the powerof the Holy Spirit works.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Titus 3:5. The ἡμεῖς and ἡμᾶς refer to the same persons as those mentioned in
Titus 3:3, i.e., the apostles and those who have had a similar experience. The
verse may be paraphrased as a statementof factthus:—God savedus by
Baptism, which involves two complementary processes,(a)the ceremonyitself
which marks the actual moment in time of the new birth, and (b) the daily,
hourly, momently renewing of the Holy Spirit, by which the spiritual life is
supported and fosteredand increased. And the moving cause ofthis exceeding
kindness of God was not any merits of our own, but His mercy.
οὐκ ἐξ ἔργων: ἐκ here, as in Romans 3:30, expresses the source. See also the
emphatic repetition in Galatians 2:16 of οὐκ ἐξ ἔργων νόμου. The δικαιοσύνη
here is that which we cancall our own, ἡ ἐκ νόμου (Php 3:9). Its existence as
δικαιοσύνη must not be denied; but it does not pass as current coin in the
kingdom of God. It has indeed no saving value whatever. Accordingly there is
no question here as to whether we did, or did not do, works which are ἐν
δικαιοσύνῃ. “Notthe labours of my hands can fulfil Thy law’s demands.” See
note on 2 Timothy 1:9.
Bengel, comparing Deuteronomy 9:5, refers the negative to eachterm in the
clause:we had not been ἐν δικ.; we had not done ἔργα ἐν δικ.;we had no
works through which we could be saved. But this exegesis is too much affected
by the controversies ofthe sixteenth century. The A.V., which we have done,

confuses the thought by a suggestionthat the works referred to are those
“afterjustification”.
τῶν ἐν δικαιοσύνῃ:δικαιοσύνη is the sphere in which the works were done,
and to which they are related.
κατὰ … ἔλεος: The phraseologyis borrowed from Psalms 108:26 (Psalm
109:26), σῶσόν με κατὰ τὸ μέγα ἔλεός σου. A remarkable parallel is furnished
by 1 Peter 1:3, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς;and also by 2Es
8:32, “Forif thou hast a desire to have mercy upon us, then shalt thou be
calledmerciful, to us, namely, that have no works of righteousness”.
ἔσωσεν ἡμᾶς:The N.T. seldom diverts attention from the main lessonto be
taught from time to time by noting qualifications, even necessaryones. Here
St. Paul is speaking only about the efficient and instrumental and formal
causes ofsalvation, without any thought of man’s part in co-operationwith
God. It is as when teaching the principles of mechanics, we do not confuse the
beginner’s mind by making allowancesforfriction, etc. Here, as in Romans 6
and 1 Peter3:21, it is assumedthat man co-operateswith Godin the work of
his ownsalvation. On the force of the aorist, ἔσωσεν, see note on 1 Timothy
2:4.
διὰ λουτροῦ:the washing. λουτρόνmay mean the water used for washing, or
the process itselfof washing. The R.V.m. laver would be λουτήρ. See Dean
Armitage Robinson’s note on Ephesians 5:26.
παλινγενεσίας: This defines the nature of the λουτρόνwhich God employs as
His instrument in effecting the salvation of man; not any λουτρόν whatever,
but that of new birth. It is sufficient to observe here that much of the

controversyabout regenerationmight have been avoided had men kept before
them the analogyof natural birth, followed as it is immediately, not by
vigorous manhood, but by infancy and childhood and youth.
ἀνακαινώσεως:The genitive ἀνακαινώσεως depends on διὰ (which is actually
inserted in the HarcleanSyriac; so R.V.m., and through renewing), not on
λουτροῦ, as apparently Vulg., per lavacrum regenerationis etrenovationis
Spiritus Sancti, f. Boh. Arm., followedby R.V. The λουτρόν, the washing,
secures a claim on the Holy Spirit for renewing, just as birth gives a child a
claim on societyfor food and shelter; but unless we are compelled to do
otherwise, it is best to keepthe two notions distinct. Birth, natural or spiritual,
must be a definite fact taking place at a particular moment; whereas renewing
is necessarilya subsequent process, constantlyoperating. Without this
renewing the life receivedat birth is at best in a state of suspension. The
references to ἀνακαίνωσις and ἀνακαινοῦν, andthe similar passage,
Ephesians 4:23, show that the terms are always usedof those who are actually
living the Christian life.
Cambridge Bible for Schools andColleges
5. not by works ofrighteousness]The exactgrammaticalform is rendered by
not by virtue of works, worksin righteousness whichwe did. We should read
the neut. accus. ofthe relative with the best authorities, rather than the
genitive here. Bp Wordsworthwell explains the reasonof the clause:that
when those false teachers were askedwhatwas their ground of hope of
salvation, they would reply ‘The works wrought in righteousness whichwe
did’; but St Paul would answer‘God’s mercy.’
he saved us] Vulg. ‘salvos nos fecit.’ Compare the aoristtenses in Colossians
2:13-15. Bp Lightfoot thus brings out the force (Revisionof N.T. p. 85): ‘St
Paul regards this change from sin to righteousness, frombondage to freedom,
from death to life, as summed up in one definite act of the past; potentially to
ail men in our Lord’s PassionandResurrection, actuallyto eachindividual

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