not on the principle of works which [have been done] in righteousness which *we* had done, but according to his own mercy he saved us through [the] washing of regeneration and renewal of [the] Holy Spirit,
Paul has just described the kind of people he and Titus once were, and the picture is not flattering. Then God becomes the subject of the sentence: if our own record ruled us out, what did He act on instead?
Paul does not say our works were too few. He says the kind of works needed were never there at all.
God rules out a man's works as a ground for salvation, and how merciful that is. By nature we stood before God as unrighteous. How could an unrighteous man do works in righteousness? There is indeed one work done in righteousness, and it is infinite. Christ, the Righteous One, came to do God's will and did it all perfectly. As He said when dying, "It is finished."
God acted on His own mercy instead. Nothing in us could change our nature — Cretan or otherwise.
The Holy Spirit begins by excluding all works of righteousness of our own, for these could not change the nature of a Cretan, nor of any other son of Adam. Mercy would come down to us where we were; there was divine pity and compassion for such wretches.
In most passages salvation is a work achieved outside us. This one is different.
In Scripture salvation is generally connected with a work accomplished for us... This passage, however, is an exception to that general rule. Here we are saved by a work done upon us and in us. The work in us is quite as necessary as the work for us. This is very plain if we consider the picture of Israel's deliverance from Egypt. God's mighty work for them saved them out of the land of slavery. Yet despite all the wonders done on their behalf, the vast majority of them fell in the wilderness and never reached the land of promise.
The word "regeneration" appears just once more in the New Testament, and that other use shapes its meaning here.
The word is used in only one other place in the New Testament, Matthew 19:28. There it points to the new order of things that God will set up in the day of Christ's glory. We do not have that new order yet. But we have come under the washing, the cleansing, the moral and spiritual renewal that fits that day.
Commentators differ on what the "washing" itself points to. Some read it as the new birth, the thing Jesus explained to a man named Nicodemus, and they rule out any link with baptism:
The washing (or bath) of regeneration is the new birth. Of this our Lord spoke to Nicodemus (John 3)... The washing has nothing whatever to do with water-baptism. Water-baptism cannot save a sinner, or help save him, or produce regeneration.
Others read it as a change of standing, with baptism as its picture rather than its cause:
The "washing of regeneration" does not refer to that inward work done in the soul when a person is born through the word of truth. That inward work comes in the next clause, "the renewing of the Holy Spirit." The washing refers instead to the new place or position into which God brings the believer through the death and resurrection of the Lord Jesus. And of this, baptism is not the means but the sign, or "figure," as Peter speaks (1 Peter 3:21).
Whichever reading you take, the two phrases do not repeat each other.
It is not to be thought that these two things are exactly the same. The washing of regeneration looks at our old condition, and it places us outside of that condition. The renewing of the Holy Spirit looks more at that inward work which the Spirit of God makes ours.
That inward work does not stop at the new birth.
What is the renewing of the Holy Spirit? It is distinct from regeneration. The Holy Spirit is the active agent in the new birth. He gives the new nature and then lives in the believer, and He does His blessed work by renewing the inward man day by day (2 Corinthians 4:16).
Paul tells Titus to keep insisting on this, and the reason is practical.
The apostle is laying down the only ground of power for a life that bears fruit. So he urges Titus to insist, always and fully, on the sure but exclusive truth of salvation by grace, in all its fullness and reality... Without it there is no readiness or power for good works. Without it the conscience is clouded and the heart hardened.
- Mercy, not merit. Works in righteousness were never an option for the unrighteous; Christ alone did the one perfect work.
- Mercy came down. Nothing in us could change our nature, so God's compassion reached us where we were.
- Mercy works inside. Here salvation is a work done upon us and in us. Israel was saved out of Egypt by a work done for them, yet most of them fell in the wilderness.
- Mercy in two parts. The washing puts us outside our old condition; the renewing is the Spirit's inward work. Commentators differ over whether the washing is new birth itself or a change of position pictured in baptism.
- Mercy produces fruit. Grace received in full is the only power for good works; where it is unknown, the conscience stays clouded.
which he poured out on us richly through Jesus Christ our Saviour;
Verse 5 has just spoken of the washing of regeneration and the renewing of the Holy Spirit. Verse 6 turns to the Spirit Himself. One small word, "richly," sets the measure. Two questions follow. How much does God give? And on what ground can He give it?
The verse interrupts the flow of the sentence. One reading treats it as a deliberate aside about the Spirit's power, dropped into a sentence that runs on into verse 7.
The Holy Spirit is shed on us abundantly through Jesus Christ our Saviour. The grace of this Saviour has justified us, so that we should be heirs according to the hope of eternal life. I think the word "that" in verse 7 points back to "the washing of regeneration and the renewing of the Holy Spirit." The sentence, "which He shed on us abundantly through Jesus Christ our Saviour," is a parenthesis added alongside it. It shows us that we enjoy these things in their fullness by the power of the Holy Spirit.
Verse 5 speaks of a work done in us. Verse 6 adds more than a work: God gives a Person.
Here we have three very distinct statements. First, He has saved us. Second, He saved us "by the washing of regeneration and renewing of the Holy Spirit" — that is, as in John 3, "born of water and the Spirit." This means moral cleansing, or purification, and a new life or nature. Third, "which He poured out on us richly through Jesus Christ our Saviour." Here we have more than the life-giving work of the Holy Spirit. We have the special Christian privilege, the Spirit of adoption, by whom we can call God Abba, Father. We have the gift of the Spirit, with all the fullness of spiritual blessing that comes with His abiding presence in us and with us.
The word rules out any idea of a rationed supply, and the reason lies in who the Spirit is.
The Spirit has been poured out on us abundantly through Jesus Christ our Saviour. God does not give the Spirit by measure, for the Spirit is a living Person, and not limited by human limitations. And this blessing has come through Jesus Christ our Saviour. God has given Him all His riches, and He delights to share them generously with His saints.
New birth is not new with Christianity. What is new is the measure, and it had to wait.
What we have here is not being born anew, or born of God. That, in my judgment, is common to all saints at all times. What we have here is the form and fullness that now belongs to the Christian... New birth is universal. But the new place, and the gift of the Holy Spirit in this rich way, waited until redemption was accomplished.
The verse names one channel: Jesus Christ our Savior. That shuts out every other ground for the gift, and it makes the gift certain.
He does not merely work in us with real effect; He also remains with us for ever. This is of immense value. It stands in clear contrast with Old Testament privilege, where believers feel the danger of His leaving and pray against it, as we see in Psalm 51... Certainly this could not be except "through Jesus Christ our Saviour." Those words are added here for two reasons. First, so that we would imagine no other ground. Second, so that we would have the fullest assurance of abundant and unfailing grace, in the power of the Spirit Himself, through such a Saviour.
Two things are easy to mix up: the Spirit Himself, and the signs and miracles that once served as outward proofs.
No mistake could be more damaging than to confuse the gift of the Holy Spirit with those gifts and signs and miracles which were outward proofs... The presence of the Spirit Himself, our Helper, is far higher and deeper than all the mighty deeds He worked.
The abundance is not stored up for a future day. It shows itself in the ordinary progress of a Christian's life.
Given in this way, He energises the new life we now have. He works a day-by-day renewing within us. That renewing works out a continuous and growing salvation from the old life we once lived... He has been poured on us abundantly, and so we may enjoy what really is life in abundant measure.
- Ground — God pours out the Spirit only "through Jesus Christ our Savior." No other ground is open, and redemption came first.
- Gift — verse 5 gives a new nature; verse 6 gives a Person, who brings the cry "Abba, Father" and stays for ever.
- Measure — "richly" means no measure at all; Christ, who holds all the riches of God, shares generously.
- Not signs — the Spirit's own presence stands far above the signs and miracles. Never confuse the gift with them.
- Result — enjoy that fullness now. The Spirit energises the new life day by day, in the hope of eternal life.