not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit,
Parallel Translations
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not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit,
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not of the dedes of rightewesnes which we wrought but of his mercie he saved vs by the foutayne of the newe birth and with the renuynge of the holy goost
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Not by the woorkes of righteousnesse, which we had done, but according to his mercie he saued vs, by the washing of the newe birth, and the renewing of the holy Ghost,
Cross-references (40)
Passages linked to Titus 3:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 2:8-9 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
- 2 Timothy 1:9 who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal,
- 1 Corinthians 6:11 Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- 1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,
- 1 Peter 3:21 This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,
- Romans 12:2 Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God.
- Ephesians 2:4 But God, being rich in mercy, for his great love with which he loved us,
- Romans 11:6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
- Ephesians 5:26 that he might sanctify it, having cleansed it by the washing of water with the word,
- Psalms 51:10 Create in me a clean heart, O God. Renew a right spirit within me.
- Hebrews 4:16 Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- John 3:3-5 Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born?” Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he can’t enter into God’s Kingdom.
- Psalms 86:15 But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Colossians 3:10 and have put on the new man, who is being renewed in knowledge after the image of his Creator,
- Romans 3:20 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
- Romans 3:28 We maintain therefore that a man is justified by faith apart from the works of the law.
- Galatians 2:16 yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.
- Psalms 130:7 Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him.
- Romans 9:16 So then it is not of him who wills, nor of him who runs, but of God who has mercy.
- 1 Peter 2:10 In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
- Romans 4:5 But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
- Ephesians 4:23 and that you be renewed in the spirit of your mind,
- Job 25:4 How then can man be just with God? Or how can he who is born of a woman be clean?
- Psalms 143:2 Don’t enter into judgment with your servant, for in your sight no man living is righteous.
- Luke 1:50 His mercy is for generations of generations on those who fear him.
- Romans 9:30 What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
- Galatians 3:16-21 Now the promises were spoken to Abraham and to his offspring. He doesn’t say, “To descendants”, as of many, but as of one, “To your offspring”, which is Christ. Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. Now a mediator is not between one, but God is one. Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly righteousness would have been of the law.
- Isaiah 57:12 I will declare your righteousness; and as for your works, they will not benefit you.
- Micah 7:18 Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness.
- Luke 1:54 He has given help to Israel, his servant, that he might remember mercy,
- Luke 1:78 because of the tender mercy of our God, by which the dawn from on high will visit us,
- Romans 9:11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
- Ephesians 1:6-7 to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- Titus 3:4 But when the kindness of God our Savior and his love toward mankind appeared,
- Luke 1:72 to show mercy toward our fathers, to remember his holy covenant,
- Luke 10:27-29 He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself.” He said to him, “You have answered correctly. Do this, and you will live.” But he, desiring to justify himself, asked Jesus, “Who is my neighbor?”
- Job 15:14 What is man, that he should be clean? What is he who is born of a woman, that he should be righteous?
- Psalms 86:5 For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Hebrews 6:6 and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.
- Psalms 62:12 Also to you, Lord, belongs loving kindness, for you reward every man according to his work.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 5 Not by works Let us remember that here…
5 Not by works Let us remember that here Paul addresses his discourse to believers, and describes the manner in which they entered into the kingdom of God. He affirms that by their works they did not at all deserve that they should become partakers of salvation, or that they should be reconciled to God through faith; but he says that they obtained this blessing solely through the mercy of God. We therefore conclude from his words, that we bring nothing to God, but that he goes before us by his pure grace, without any regard to works. For when he says, — “Not by works which we have done”, he means, that we can do nothing but sin till we have been renewed by God. This negative statement depends on the former affirmation, by which he said that they were foolish and disobedient, and led away by various desires, till they were created anew in Christ; and indeed, what good work could proceed from so corrupt a mass?
It is madness, therefore, to allege that a man approaches to God by his own “preparations,” as they call them. During the whole period of life they depart further and further from him, until he puts forth his hand, and brings them back into that path from which they had gone astray. In short, that we, rather than others, have been admitted to enjoy the salvation of Christ, is altogether ascribed by Paul to the mercy of God, because there were no works of righteousness in us. This argument would have no weight, if he did not take for granted, that everything that we attempt to do before we believe, is unrighteous and hateful to God.
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Which we had done. To argue from the preterite tense of this verb, that God looks at the future merits of men when he calls them, is sophistical and foolish. “When Paul,” say they, “denies that God is induced by our merits to bestow his grace upon us, he limits the statement to the past time; and therefore, if it is only for the righteousness going before that no room is left, future righteousness is admitted to consideration.” But they assume a principle, which Paul everywhere rejects, when he declares that election by free grace is the foundation of good works. If we owe it entirely to the grace of God, that we are fit for living a holy life, what future works of ours will God look upon? If, previously to our being called by God, iniquity holds such dominion over us, that it will not cease to make progress till it come to its height, how can God be induced, by a regard to our righteousness, to call us? Away then with such trifling! When Paul spoke of past works, his sole object was to exclude all merits. The meaning of his words is as if he had said, — “If we boast of any merit, what sort of works had we?” This maxim holds good, that men would not be better than they were before, if the Lord did not make them better by his calling.
He hath saved us He speaks of faith, and shews that we have already obtained salvation. Although, so long as we are held by the entanglements of sin, we carry about a body of death, yet we are certain of our salvation, provided that we are ingrafted into Christ by faith, according to that saying, —
“He that believeth in the Son of God hath passed from death into life.” (John 5:24.)
Yet, shortly afterwards, by introducing the word faith, the Apostle will shew that we have not yet actually attained what Christ procured for us by his death. Hence it follows, that, on the part of God, our salvation is completed, while the full enjoyment of it is delayed till the end of our warfare. And that is what the same Apostle teaches in another passage, that “we are saved by hope.” (Romans 8:24.)
By the washing of regeneration I have no doubt that he alludes, at least, to baptism, and even I will not object to have this passage expounded as relating to baptism; not that salvation is contained in the outward symbol of water, but because baptism tells to us the salvation obtained by Christ. Paul treats of the exhibition of the grace of God, which, we have said, has been made by faith. Since therefore a part of revelation consists in baptism, that is, so far as it is intended to confirm our faith, he properly makes mention of it. Besides, baptism — being the entrance into the Church and the symbol of our ingrafting into Christ — is here appropriately introduced by Paul, when he intends to shew in what manner the grace of God appeared to us; so that the strain of the passage runs thus: — “God hath saved us by his mercy, the symbol and pledge of which he gave in baptism, by admitting us into his Church, and ingrafting us into the body of his Son.”
Now the Apostles are wont to draw an argument from the Sacraments, to prove that which is there exhibited under a figure, because it ought to be held by believers as a settled principle, that God does not sport with us by unmeaning figures, but inwardly accomplishes by his power what he exhibits by the outward sign; and therefore, baptism is fitly and truly said to be “the washing of regeneration.” The efficacy and use of the sacraments will be properly understood by him who shall connect the sign and the thing signified, in such a manner as not to make the sign unmeaning and inefficacious, and who nevertheless shall not, for the sake of adorning the sign, take away from the Holy Spirit what belongs to him. Although by baptism wicked men are neither washed nor renewed, yet it retains that power, so far as relates to God, because, although they reject the grace of God, still it is offered to them. But here Paul addresses believers, in whom baptism is always efficacious, and in whom, therefore, it is properly connected with its truth and efficacy. But by this mode of expression we are reminded that, if we do not wish to annihilate holy baptism, we must prove its efficacy by “newness of life.” (Romans 6:4.)
And of the renewing of the Holy Spirit Though he mentioned the sign, that he might exhibit to our view the grace of God, yet, that we may not fix our whole attention on the sign, he immediately sends us to the Spirit, that we may know that we are washed by his power, and not by water, agreeably to what is said, —
“I will sprinkle on you clean waters, even my Spirit.” (Ezekiel 36:25, 27.)
And indeed, the words of Paul agree so completely with the words of the Prophet, that it appears clearly that both of them say the same thing. For this reason I said at the commencement, that Paul, while he speaks directly about the Holy Spirit, at the same time alludes to baptism. It is therefore the Spirit of God who regenerates us, and makes us new creatures; but because his grace is invisible and hidden, a visible symbol of it is beheld in baptism.
Some read the word “renewing,” in the accusative case, thus: — “through the washing of regeneration and (through) the renewing of the Holy Spirit.”, But the other reading — “through the washing of regeneration and of the renewing of the Holy Spirit” — is, in my opinion, preferable.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Which the virtue of the holy Ghost worketh.
Which the virtue of the holy Ghost worketh.
Word for word, of works which are done in righteousness: and this place doth fully refute the doctrine of merits.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 5 Not by works of righteousness which we have…
5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
Ver. 5. Which we have done] We that are bankrupts in Adam, would yet fain be doing, and think to be saved for a company of poor beggarly duties; as bankrupts will be trading again, thougth but for pins, &c.
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But according to his mercy] God is no merchant; his kingdom is not partum, but paratum He that said, Coelum gratis non accipiam, I will not have heaven on free cost, went without it. (Vega.)
He saved us by the washing of regeneration] So baptism saveth us, 1Pe 3:21. It sacramentally saveth, by sealing up salvation to the believer: hence it is called the laver of regeneration. It is a noble question in divinity (saith Mr. Burgess, Vindic. Legis.), seeing regeneration is attributed both to the word and to baptism, how one worketh it differently from the other. Or if both work it, why is not one superfluous?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Not by works of righteousness which we have done;…
Not by works of righteousness which we have done; not according to our works, 2Ti 1:9, whether ceremonial or moral.
But according to his mercy; but from his own bowels freely yearning upon persons in misery.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Not by works of righteousness which we have done,....…
Not by works of righteousness which we have done,.... The great instance of the kindness and love of God our Saviour is salvation; which the apostle denies that it is brought about by any works, even the best works of men; for "works of righteousness" are works done according to a righteous law, and in obedience to it; and in a righteous manner, from right principles of grace, in faith, and with a view to the glory of God; or otherwise they are not righteous actions, or works of righteousness; wherefore not works before, but after conversion, are here meant; for works before conversion are not properly works of righteousness: besides, these are such which we have done, who formerly were as before described, but now are regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good works. Now salvation, neither in whole, nor in part, is by these, either as causes; conditions, or means; See Gill on Ti2 1:9; , "works of righteousness", is a Jewish phrase used for righteous or good works (z).
but according to his mercy he saved us; the mercy of God is natural and essential to him, but the actings and exercise of it, towards this or the other objects, are sovereign and free, and according to his will; the effects of it are many, he is rich and abundant in it; and they are channelled in, and flow forth through the blood and righteousness of Christ; and this is the moving cause of salvation: this moved God to make a covenant with his Son, the blessings of which are the sure mercies of David, and in which God is merciful to the sins and unrighteousnesses of his people; it is owing to the tender mercy of God, that Christ, the dayspring from on high, has visited the earth; and the glory of it is very conspicuous in the affair of redemption by him; the pardon of sin is according to the multitude of God's tender mercies; and regeneration springs from the abundance of it; and even eternal life is the effect of it. Now according to this, God has "saved" his people; salvation is not only a thing determined, and resolved on in the mind of God, but is actually and completely accomplished by Jesus Christ, and an application of it is made to the saints in effectual calling; and because of the certain enjoyment of the whole of it, even eternal glory, the saints are said to be saved already; as they are also in faith and hope, as well as in Christ, their head and representative; See Gill on Eph 2:8. It follows, as the means of salvation,
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by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Mat 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ: by the latter,
the renewing of the Holy Ghost, is meant either the fruit and effect of the former, even newness of life and conversation, under the influence of the Holy Spirit; or else the gradual increase and progress of the work of grace upon the soul, renewed day by day in the spirit of the mind, by the Holy Ghost; or rather it means the same thing with regeneration, and is added partly as explanative of the washing of regeneration, showing that that is no other than the new creature, the new man, the new heart, and new spirit, formed in the soul, in the effectual calling; and partly to observe that the Holy Ghost is the author of it. Now it is in this way God saves his people, namely, by regenerating and renewing them; in this is the first appearance and discovery of the love of God to them; this is their open passage into a state of grace, and without this there is no entrance into glory; this is the foundation of all grace and good works, and by which saints appear to be heirs of the heavenly inheritance.
(z) Seder Tephillot, Ed. Amsterdam, fol. 46. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Not by works - In this important passage the…
Not by works - In this important passage the apostle presents us with a delightful view of our redemption. Herein we have,
1. The cause of it; not our works or righteousness, but "the kindness and love of God our saviour."
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2. The effects; which are,
(1.) Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness.
(2.) Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God.
3. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Not by works of righteousness] Those who…
Verse 5. Not by works of righteousness] Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See Clarke on Eph 2:8; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favour and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation.
By the washing of regeneration] δια λουτρου παλιγγενεσιας. Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it.
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By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Not by works of righteousness which we have done…
Not by works of righteousness which we have done - The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favor. The only basis of justification is the merit of the Lord Jesus Christ, and in the matter of justification before God, all the race is on a level; see the notes at Eph 2:8-9.
But according to his mercy -
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It had its origin in mercy; It is by mere mercy or compassion, and not by justice; It is an expression of great mercy, and, It is now in fact conferred only by mercy.
Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favor. Even then God might justly withhold it if he chose, and no blame would be attached to him if he should suffer us to sink down to ruin.
He saved us - That is, he began that salvation in us which is to be completed in heaven. A man who is already renewed and pardoned may be spoken of as saved - for:
(1)The work of salvation is begun, and,
(2)When begun it will certainly be completed; see the notes at Phi 1:6.
By the washing of regeneration - In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase - “renewing of the Holy Ghost.” - The word rendered “washing” (λουτρόυ loutrou) occurs in the New Testament only in this place and in Eph 5:26, where also it is rendered “washing” - “That he might sanctify and cleanse it (the church) with the washing of water by the word.” The word properly means “a bath;” then water for bathing; then the act of bathing, washing, ablution. Passow and Robinson. It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean “laver,” or the vessel for washing in, which would be expressed by λουτὴρ loutēr and this word cannot be properly applied to the baptismal font.
The word in itself would naturally be understood as referring to baptism (compare notes at Act 22:16), which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purify ing the soul from sin. If this be the allusion, and it seems probable, then the phrase “washing of regeneration” would mean “that outward washing or baptism which is the emblem of regeneration,” and which is appointed as one of the ordinances connected with salvation; see the notes at Mar 16:16, “He that believeth and is baptized shall be saved.” It is not affirmed in this phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning.
And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. The word rendered “regeneration” (παλιγγενεσία palingenesia) - occurs in the New Testament only here and in Mat 19:28, - “in the regeneration when the Son of man,” etc. It means, properly, a new birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. This word, occurring only here and in Mat 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, because:
(1)That is not the proper meaning of the word;
(2)There is no Scripture usage to sanction it;
(3)The connection here does not demand it;
(4)The correlatives of the word (see Joh 3:3, Joh 3:5-6, Joh 3:8; 1Pe 1:3,) are applied only to that great moral change which is produced by the Holy Spirit, and,
(5)It is a dangerous use of the word.
Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word “regeneration” to baptism. It affects the beginning of religion in the soul, and if a mistake is made there, it is one which must pervade all the views of piety.
And renewing of the Holy Ghost - This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, “the washing of regeneration,” had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the “renewing of the Holy Ghost” is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it - the washing of regeneration - for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it - whatever may be the truth on that point - but he asserts that this is that on which our salvation depends. - The word rendered “renewing” (ἀνακαίνωσις anakainōsis) occurs only here and in Rom 12:2, where it is also rendered “renewing;” compare Note on that place. The verb (ἀνακαινόω anakainoō) occurs in 2Co 4:15, and Col 3:19, in both which places it is rendered “renewed,” and the corresponding word, ἀνακαινίζω anakainizō, in Heb 6:6.
The noun properly means making new again: a renewing; a renovation; compare H. Planck in Bib. Repos. i. 677. It is a word which is found only in the writings of Paul, and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned - new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life; see the notes at Eph 4:23-24. The “renewing of the Holy Ghost” of course means that which the Holy Spirit produces, recognizing the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Not by the works, &c. St. Paul in this…
Not by the works, &c. St. Paul in this verse alludes to the sacrament of baptism. This text is brought by divines to prove that baptism, like every other sacrament, produces its effect by its own power, (or, as it is termed in the schools, ex opere operato) independently of any disposition on the part of the receiver. We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the washing itself of regeneration and renovation of the Holy Ghost. --- by the laver of regeneration, &c.[2] That is, baptism, by which we are born anew the adoptive children of God, by the grace of the Holy Ghost, whom he hath poured, &c. (Witham)
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[BIBLIOGRAPHY]
Lavacrum, Greek: loutron. See Ephesians v. 26.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Not by--Greek, "Out of"; "not as a result springing…
Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [THEOPHYLACT].
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we--emphatically opposed to "His."
mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4).
by--Greek, "through"; by means of.
the washing--rather, "the laver," that is, the baptismal font.
of regeneration--designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [CALVIN], (Pe1 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, Co1 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Gal 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mat 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.
and renewing--not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. Not… righteousness—It was not man’s righteousness, but his…
5. Not… righteousness—It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation.
By works—Literally, out from works; as the outcome of works.
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We have done—The Greek is, literally, not by works in righteousness which we did; that is, did at the time we were potentially saved.
He saved us—When? Not when we were converted, but when the love of God appeared at the advent of the Incarnate, (Tit_3:4;) for appeared, have done, and saved, are all in the same tense, the Greek aorist, and all denote the same period of time. The whole work is conceptually viewed as completely done by Christ at his first coming. It is true, the vast process of our salvation is going on, and will not be completed until the second advent. Nevertheless, here as elsewhere, St. Paul’s aorist conceptually contemplates the entire process, through all its means and stages, as one great act. See notes on 2Co_5:14, and Rom_5:12.
By—As an instrumental means used by Christ through his ministry.
The washing—Or bath; either the bathing vessel or the act, which could be performed secularly, either by plunging into the water or by the application of water to the person.
Of regeneration—Not a washing that consisted spiritually of regeneration; nor a washing that caused or effected regeneration; nor a washing necessarily simultaneous with regeneration; but a washing which was sign or seal of regeneration, as its intentional and appointed authentication. Just so (Rom_4:11) circumcision is called a “seal of righteousness.” It is a washing which implies regeneration. It is a sacrament; an “outward sign of an inward grace;” and the “outward sign” does assume that the “inward grace” already exists. In adults it is recognised as existing by faith; in infants, being quasi or virtual believers, as existing by the justifying power of the grace of Christ.
By the early fathers baptism was itself usually called regeneration. This was done either as using the sign for the thing signified, or as embracing both in one comprehensive term. Baptism was that external act of faith by which regeneration, as both an internal and external process, was completed. In this view the doctrine of “baptismal regeneration” is correct enough. But so external a use of the word regeneration tends to produce a superstitious trust in the mechanical act of baptism, as if it were a saving process, or an absolute condition of salvation. Yet it is in a good sense true that baptism, when rightly performed, does save us. See note on 1Pe_3:21.
Renewing—We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. not by works of righteousness] The exact grammatical…
5. not by works of righteousness] The exact grammatical form is rendered by not by virtue of works, works in righteousness which we did. We should read the neut. accus. of the relative with the best authorities, rather than the genitive here. Bp Wordsworth well explains the reason of the clause: that when those false teachers were asked what was their ground of hope of salvation, they would reply ‘The works wrought in righteousness which we did’; but St Paul would answer ‘God’s mercy.’
he saved us] Vulg. ‘salvos nos fecit.’ Compare the aorist tenses in Col_2:13-15. Bp Lightfoot thus brings out the force (Revision of N.T. p. 85): ‘St Paul regards this change from sin to righteousness, from bondage to freedom, from death to life, as summed up in one definite act of the past; potentially to ail men in our Lord’s Passion and Resurrection, actually to each individual man when he accepts Christ, is baptized into Christ.’ ‘It is the definiteness, the absoluteness of this change, considered as a historical crisis, which forms the central idea of St Paul’s teaching, and which the aorist marks.’ See also note on 1Ti_2:4.
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by the washing of regeneration] Properly through the washing or through the laver; the preposition expresses the channel or means through which; the ‘washing’ or ‘laver’ ‘of regeneration’ is evidently one phrase for the sacrament of Holy Baptism. The genitive marks the attribute or inseparable accompaniments,’ Winer § 30 2 b, who quotes Mar_1:4, ‘repentance-baptism.’ Cf. Col_1:22, ‘his flesh-body,’ i.e. His material, natural body, distinguished from the mystical body before mentioned. Cf. also ‘the fire of testing,’ Teaching of the Twelve Apostles xvi. 5.
Should we render here ‘washing’ or ‘laver’? It has been usual among English commentators as Wordsw., Alf., Conybeare, Ellicott, to render ‘laver,’ and to understand the baptismal font, on the ground that the Greek word ‘means always a vessel or pool in which washing takes place.’ So no doubt the form in tron properly signifies, as e.g. arotron a plough, alabastron, an ointment-bottle. But classical usage is in the plural ‘a bath,’ Hom. Il. xviii. 489, Æsch. Ag. 1080; in the sing, ‘the act of washing,’ Hes. Op. 755, ‘expiatory libations,’ Soph. El. 84, ‘water for washing,’Œd. Col. 1599; Aristoph. Lys. 378. The Septuagint usage is only in the sing., Jer_31:25, ‘A man baptized from the death of sin, and again taking hold of it, what does he gain from his washing?’ Son_4:2 ‘Thy teeth are like a flock of ewes that are newly shorn, which are come up from the washing.’ The N.T. usage is only in the sing., Eph_5:26, ‘having cleansed it (the Church) by the washing of water with the word,’ R.V., with margin ‘Gr. laver,’ and the present passage where R.V. gives ‘washing,’ with margin ‘Or, laver.’ According to R.V. rules this inconsistency neutralises its verdict. For in Eph_5:26 it is implied that ‘laver’ is more exact; in Tit. that ‘washing’ is more, and ‘laver’ less likely, as the meaning of the Greek. On the whole the classical usage, the A.V. and R.V. text, support the rendering ‘washing.’ As to the form of the word, the Greeks may have been at liberty to divert it from its proper meaning, having the kindred form loutêr for ‘a bath,’ which, according to analogy, should be ‘a bathing man.’ Somewhat similarly having astêr for ‘a star’ they used astron for ‘a cluster of stars.’
regeneration] ‘Palingenesia is one of the many words which the Gospel found, and, so to speak, glorified.’ Abp Trench, who admirably draws out the enlargement here, N. T. Syn. § 18. The word had been used by the Pythagoreans, in the doctrine of transmigration of souls, for their reappearance in new bodies; by the Stoics for the periodic renovation of the earth in spring; in Cicero it describes his restoration to his dignities and honours after his return from exile; in Josephus the restoration of the Jewish nation after the captivity. The word does not occur in the Septuagint; and in N.T. only here and Mat_19:28. ‘In our Lord’s words there is evident reference to the new birth of the whole creation (Act_3:21), which shall be when the Son of Man hereafter comes in His glory; while St Paul’s “washing of regeneration” has to do with the new birth not of the whole travailing creation, but of the single soul, which is now evermore finding place.… The palingenesia which Scripture proclaims begins with the microcosmus of single souls; but it does not end there; it does not cease its effectual working till it has embraced the whole macrocosmus of the universe.’
But if, as seems most consistent with the whole chapter, and with St Matthew’s grand aim to paint a present ‘kingdom of the heavens,’ the reference of Mat_19:28 is to the Church, Catholic and Apostolic, then ‘regeneration’ in both passages refers to the same act and epoch, when our Lord having ‘overcome the sharpness of death’ opened the Kingdom of Heaven to all believers, and on the day of Pentecost 3000 souls said to Peter and the rest of the Apostles ‘Brethren, what shall we do?’ and were baptized by them ‘unto the remission of their sins,’ and ‘continued stedfastly in the apostles’ teaching and fellowship.’ In our Lord’s words and in St Paul’s the setting up of this kingdom, the entrance into it, is life from the dead, a second birth; and Joh_3:3; Joh_3:5 ‘Except a man be born anew, he cannot see the kingdom of God; Except a man be born of water and of the spirit, he cannot enter into the kingdom of God,’ (summed up in palingenesia Mat_19:28) explains and is explained by Eph_5:25-26, ‘Christ loved the church and gave himself up for it, that he might cleanse it by the washing of water with the word’ (summed up in palingenesia:, Tit_3:5).
and renewing of the Holy Ghost] R.V. keeps this rendering of A.V. which necessarily makes ‘renewing’ depend like ‘regeneration’ on ‘the washing’; giving in the margin as a good, but not so good, construction ‘and through renewing,’ where the government is carried back to the preposition. It is only a question of the naturalness of the order of words, and of the doctrine that ‘renewing’ or ‘renovation’ depends on Baptism being expressly stated or left to be inferred. The doctrine itself cannot but be true, as life must precede growth, and growth must depend upon life. Compare Eph_5:26, where the purpose of Christ giving Himself up for the Church is stated to be, first that He might cleanse it by the washing of water through the word (as above), and then that He might sanctify it, till there should be no spot nor blemish; and Rom_12:2, ‘Be ye transformed (present tense) by the renewal of your mind;’ see that the gradual restoration of the Divine image be ever going forward. No nobler commentary on the phrase has been written than the ancient ‘Veni Creator.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) Not by works of righteousness.—This by no means…
(5) Not by works of righteousness.—This by no means asserts that such works ever had been done, and then produced, as it were, before the bar of God, and weighed and found insufficient; but it simply maintains that to win salvation such must be done. Sad experience, more forcibly than any theological assertion, has demonstrated to us all the utter impossibility of any of us, even the holiest, ever, even for one day, doing the works of a purely righteous man.
But according to his mercy.—As there was nothing in us which called for such a salvation, as there were no acts of ours which deserved reward, His gift of salvation, which includes (Tit_3:7) eternal life, was owing entirely to His divine love which saw and pitied our misery, our endless suffering. Out of this hopeless state the eternal pity lifted us, and put us into a state of salvation. The next clause specifies the outward and visible sign of the salvation our loving God was pleased to ordain in His Church, namely, “baptism;” but here great care must be taken properly to understand what St. Paul meant by this baptism, to which he attributed so great power. In St. Paul’s mind it was no mere observance, but was a sacrament, in which all that was inward properly and completely accompanied all that was outward. In another place the Apostle has grandly paraphrased his words here. In the Galatian Letter (Gal_3:27) he writes how “that as many as were baptised into Christ have put on Christ,” that is, have entered into vital union with Him—a blessed state, which most surely leads to life eternal, if the baptised only remain faithful.
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By the washing of regeneration, and renewing of the Holy Ghost.—Seeing, then, that God has saved us by His own act, independently of any work of ours, we ask, How has He effected this? The words we are here considering give the answer to the question. The Greek should be rendered, “by the laver of regeneration,” &c. Then, by means of the laver of regeneration, &c, has God put us into a state of salvation. In other words, He has effected this by means of “baptism” (for the laver here can only signify the baptismal font, and is called the laver of regeneration because it is the vessel consecrated to the use of that sacrament), whereby, in its completeness as a sacrament, the new life in Christ is conveyed. Baptism, then, is the means through which we receive the saving grace of Christ; in its laver we are born again to a new life, in it we receive strength through the Holy Ghost constantly to renew and to develop this new life, for it is not only the laver of regeneration but also of renovation by the Holy Spirit. But baptism is here understood in all its completion—the outward visible sign accompanied with the inward spiritual grace. In the case of one who is come to years of understanding seeking baptism, repentance and faith in the promises of God are absolutely required. In the case of infants, who have also from the very earliest times been, through this same laver, enrolled in the communion of Christians, the same profession is required, only they make it by their sureties, and directly that they have come to years of discretion they solemnly and publicly assent to what had been already affirmed in their name. Thus, by means of the laver of regeneration, &c, or, in other words, by baptism in all its completion—the outward act being accompanied with the inward faith—He saved us, that is, put us into a state of salvation. Of the difference between “regeneration” and “renovation,” the first, “regeneration,” is well explained in the words of the collect for Christmas Day, which speaks of the “regenerated” as “made God’s children by adoption and grace.” The second, “renovation,” the same collect goes on to speak of, when it prays that “the regenerated” “may daily be renewed by the Holy Spirit.” The first, “regeneration,” is spoken of by St. John in his words, “Ye must be born again” (Joh_3:7); the second is alluded to by St. Paul when he wrote, “the inward man is renewed day by day” (2Co_4:16).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Done in for of, A.V; did ourselves for hare…
Done in for of, A.V; did ourselves for hare done, A.V; through for by, A.V By works (ex ergwn); i.e. in consequence of. God"s kindness and love to man did not spring from man"s good work as the preceding and producing conditions. (comp. Gal_2:16, and the notes of Bishops Ellicott and Lightfoot) Done in righteousness (twn en dikaiosunh); the particular description of the works wrought in a sphere or element of righteousness (Alford and Ellicott). Which we did ourselves; emphasizing that they were our good works, done by us in a state of righteousness. All this, as the cause of our salvation, the apostle emphatically denies. -Not, etc., but according to his mercy he saved us. The predisposing cause, the rule and measure of our salvation, was God"s mercy and grace, originating and completing that salvation. Through the washing of regeneration (dia loutrou palligenesiav). Here we have the means through or by which God"s mercy saves us. The washing or rather laver of regeneration (loutron) found elsewhere in the New Testament only in Eph_5:26, in exactly the same connection is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, "of regeneration" (thv paliggenesiav ); elsewhere in the New Testament only in Mat_19:28, where it seems rather to mean the great restoration of humanity at the second advent. The word is used by Cicero of his restoration to political power, by Josephus of the restoration of the Jews under Zerubbabel, and by several Greek authors; and the LXX of Job_14:14 have the phrase, ewv palin genwmai , but in what sense is not quite clear, Paliggenesia , therefore, very fifty describes the new birth in holy baptism, when the believer is put into possession of a new spiritual life, a new nature, and a new inheritance of glory. And the laver of baptism is called "the laver of regeneration," because it is the ordained means by or through which regeneration is obtained. And renewing of the Holy Ghost. It is doubtful whether the genitive anakaigwsewv depends upon dia or upon loutrou . Bengel, followed by Alford, takes the former, "per lavacrum et renovationem;" the Vulgate (lavacrum regenerationis et renova-tionis Spiritus Sancti), the latter, followed by Huther, Bishop Ellicott, and others. It is difficult to hit upon any conclusive argument for one side or the other. But it is against the latter construction that it gives such a very long rambling sentence dependent upon loutrou . "The laver of regeneration and of the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior." And it is in favor of the former that the "laver of regeneration" and "the renewing of the Holy Ghost" seem to describe very clearly the two parts of the sacrament, the outward visible sign and the inward spiritual grace; the birth of water and of the Holy Ghost. So that Bengel"s rendering seems on the whole to be preferred. Renewing (anakainwsewv); only here and Rom_12:2, and not at all in the LXX or in classical Greek. But the verb anakainow is found in 2Co_4:16 Col_3:10. The same idea is in the kainh ktisiv , the "new creature" of 2Co_5:17 and Gal_6:15, and the kainothv zwh of Rom_6:4, and the kainothv pneumatov of Rom_7:6, and in the contrast between the "old man" (the palaio) and "the new man" (the kaino) of Eph_4:22-24. This renewal is the work of the Holy Ghost in the new birth, when men are "born again" of the Spirit. (Joh_3:5) Alford is wrong in denying its application here to the first gift of the new life. It is evidently parallel with the paliggesia . The connection of baptism with the effusion of the Holy Spirit is fully set forth in Ac 2. (see especially ver. 38; comp. Mat_3:16, Mat_3:17)
The mercy of God.
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"According to his mercy he saved us." 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 SUPERSTRUCTURE OF MAN"S. "Not according to works of righteousness which we have done." Good actions do not make a good man; it is the good man 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 compassion are seen in 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. But the removal of the stain of sin is not all. The heart, however clean, 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 comes out again in the soul. We are made holy with God"s holiness, and beautiful with God"s beauty. W.M.S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 5. He saved us. Not by our righteousness, but…
5. He saved us. Not by our righteousness, but by his mercy. The means chosen by his mercy to place us in the state of salvation are next spoken of. By the washing of regeneration and renewing of the Holy Ghost. Two elements enter into the saving; these are referred to in John 3:5 as the birth of water and of the Spirit. God's spirit effects the renewal of the spirit of man by bringing him to faith and repentance through the preaching of the gospel; thus the renewal of the Holy Spirit is begun, and the gift of the Holy Spirit is promised as a sequence of baptism. Rom. 6:1–8 shows that the sinner dies to sin, is buried by baptism, rises to a new life, and is a new creature. Washing of regeneration. Literally, “Bath of regeneration.” All commentators of reputation refer this to baptism, such as Meyer, Olshausen, Lange, Plumptree, Schaff, Canon Cook, Wesley, etc. Regeneration is due to the Holy Spirit, but baptism is an outward act that God requires to complete the fact. The term “regeneration” only occurs here and in Matt. 19:28.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain righteousness (See Scofield "Rom 10:3")
righteousness (See Scofield "Rom 10:3")
saved (See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:5 not because . . . but because: The…
3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).
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