What is the washing of regeneration (Titus 3:5)?

In Scripture salvation is generally connected with a work accomplished for us. This is true whether we consider Old Testament types or New Testament doctrine. We have to stand still and see the salvation of the Lord which is achieved outside of us. The passage before us is however an exception to this general rule, inasmuch as we are said to be saved by a work wrought 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 type of Israel's deliverance from Egypt. By the mighty work of God wrought for them they were saved out of the land of bondage, yet in spite of all the wonders accomplished on their behalf the vast majority of them fell in the wilderness and never reached the land of promise. Why? The answer of Scripture is, "So we see that they could not enter in because of unbelief" (Heb. 3:19); that is, they had no faith, no work of God took place within them.

Salvation then, according to verse 5, is not according to our works of righteousness but according to God's mercy, and the means of it are "the washing of regeneration and renewing of the Holy Ghost." In John 3 where the new birth is in question we have the Spirit of God as the Agent or Operator and the "water" as the instrument producing it. Here too we have the Spirit and the water, only the latter is alluded to under the term "washing." But we must note that the word, "regeneration" in our verse is not exactly the equivalent of the new birth. The only other place in the New Testament where the word is used is in Matthew 19:28, and it indicates the new order of things which is to be established in the day of Christ's glory. We have not got that new order of things yet but we have come under the washing, the cleansing, the moral and spiritual renovation which is in keeping with that day.

This washing is by the Word. It is so stated in Ephesians 5:26, only there it is the repeated and continuous action of the Word which is in question, here it is the once-for-all, never-to-be-repeated action of the Word in our new birth. The Word however is not operative upon us apart from the action of the Holy Spirit who works in renewing power.

For such as the Cretans were, and we all are, the kindness and love of our Saviour-God appeared; and this Saviour-God is Christ Himself, He by whom and for whom all things were created. All who have believed and trusted in the kindness and love of God as manifested in Christ can testify in fullest assurance, "according to His mercy He saved us," and own it likewise that it is "not by works of righteousness which we have done."

And this is accomplished by the washing of regeneration and the renewing of the Holy Spirit. The washing (or bath) of regeneration is the new birth. Of this our Lord spoke to Nicodemus (John 3) and also to His disciples when He washed their feet. "He that is washed (bathed) needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all" (John 13:10). He spoke in these words of the fact that His disciples, except Judas, were born again, and therefore they were clean every whit. The washing has nothing whatever to do with water-baptism; water-baptism cannot save nor help in the salvation of a sinner, nor produce regeneration. What is the renewing of the Holy Spirit? It is distinct from regeneration. The Holy Spirit is the active agent in the new birth; imparts the new nature and then indwells the believer, and as such He does His blessed work by renewing the inward man day by day (2 Cor. 4:16). He is shed upon us richly through Jesus Christ our Saviour, and gives power to all who walk in the Spirit. On the fact that the word "regeneration" is found only once more in the New Testament (Matt. 19:28) the late F.W. Grant made the following interesting comment in connection with this passage.

How then were we saved? By the washing of regeneration and renewing of the Holy Ghost. What is the washing of regeneration? Few words are more misconstrued. Clever, learned people tell you that a little water sprinkled on the brow of an unconscious infant with the prayer that it might become so, makes the child regenerate! Though how it is so is a matter I cannot understand. What then is the meaning of "regeneration"? Nine out of every ten will tell you that it means the "new birth."* Then where does the washing come in? The new nature certainly cannot require it, for there is nothing to cleanse in that.

*The "washing of regeneration" (the latter word occurring only here and in [Matt. 19:28) refers, not to that inward, subjective, work wrought in the soul when begotten by the word of truth (which operation comes before us in the next clause, "the renewing of the Holy Ghost"), but rather, objectively, to the new place or position into which the believer is brought 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). For further elucidation of this phrase we would refer our readers to the earlier volumes of this Magazine — 6:206; 7:176; 17:249.]

It is not to be thought that these two things are exactly the same. The washing of regeneration looks at our old condition, outside of which it places us; the renewing of the Holy Ghost looks more at that inward work which is made ours by the Spirit of God. The former appears to be set forth in baptism; the latter refers rather to our connection with the new creation. According to the language of the day, the one is a change of position or objective, the other is subjective and inward. This seems the difference between the two. And this is carried on in the next verse more fully. Speaking of the renewing of the Holy Ghost, it is added, "which he shed on us abundantly through Jesus Christ our Saviour." It is not merely that God continues the work He has always wrought in souls. There never was a time, since sin came into the world and grace followed, when souls were not born again. It must be so, unless all were left to perish. None could enter the kingdom of God unless they had a nature capable of understanding and enjoying the true God. This, of course, the Christian has; but then the Christian should not only know that he has this new nature, but that he has it after the richest sort and fullest measure — "which he shed on us abundantly through Jesus Christ our Saviour."

For our own salvation was not by works of righteousness, but by God's mercy, His meeting us in our circumstances of sin and shame, and having compassion. The washing of regeneration implies the communication of new life, but emphasizes the moral change that new life brings with it, for it is a cleansing process. And the Holy Spirit has renewed once and for all every soul who has received this mercy. The "old man" has been forever put off, and the "new man" put on.

"Regeneration" means passing from one state, that of ruin, into another and new state of things, and is used only in Matthew 19, besides Titus 3. "Born again," "born of water and the Spirit," is the actual communication of divine life. One is thus born of God. This is life. Regeneration supposes death, and is so de facto, though this can only be by life in Christ. But it supposes, when fully brought to light, an entrance into a new state, of which resurrection is the expression — life out of death, and hence leaves sin and an evil nature behind. Of this baptism is the sign. So we are baptized unto Christ's death, that we should walk in newness of life. Nor is it merely that we have got life from or through Christ, but are quickened together with Him. This of course implies death — the putting away, but judgment, of the old man.

Thus there are three things in this text. First, there is salvation distinctly stated, secondly, there is position by the washing of regeneration; and thirdly there is full nature and power of the Christian by the Holy Ghost. The salvation is made ours by the grace of God; then follows what puts us into our new place and attests it outwardly; and lastly the new power of the Spirit in the new nature which accompanies the Christian position. There is the general result, and then the means by which that result is attained, as I think. The great fact is that He saved us, and this is the way in which it is effectuated and enjoyed; and this abundantly. In John 10 it is rather "life more abundantly," life in resurrection power and fulness. Here it is said that the Holy Ghost is shed abundantly. Life in Christ is the main doctrine of John. Here the fulness of the Spirit's power is brought before us in connection with the work of regeneration. I think that there is an allusion to baptism in "the washing" of regeneration (and I agree with the Auth. Version that the sense is "washing," not laver as some critics have hastily assumed), because I believe that this is what baptism does show. Baptism sets forth not merely Christ's death, and that I am dead with Him, but, as we find here, it goes onward to the new position. It is not only death but more; and not at all death in sins, but death to sin with Christ. To suppose that it is but death is another instance of merely taking a particular part and making it the whole.

It is only in these two passages that the word "regeneration" is found. No doubt in theological usage it is used as equivalent to new birth, or being born again (John 3); but, in fact, the word used for the latter is different in its compound. That there may be a moral connection between the two things signified is quite probable; for "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," that new state of things - outside the dominion of Satan - where God's authority is owned as supreme. Attention to the use of "regeneration" in Matthew will help to the consideration of the second passage. It is evident, then, that the Lord is speaking of His coming kingdom in this world. He says plainly, "When the Son of man shall sit in the throne of His glory." This consequently is the time of the "regeneration" of which mention is made. It will thus mean, in this connection, that totally new order of things which will be introduced under the reign of the Son of man in this world - a change so great as to amount to a complete renewal of the face of the earth, and one which could only be accomplished by divine power in resurrection. (See Phil. 3:21.) Passing now to Titus, we see at once that the application of the word is not to the future, but to the present, and hence that it indicates a new order of things spiritually, into which believers are now introduced. This will be clear if the whole passage be cited. It says, "But after that the kindness and love of God our Saviour toward man appeared, 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," etc. It is thus connected with the process of our salvation, and is wholly the work of God. The term "washing of regeneration" is very significant, as it points to the application of water through the Word to cleanse - and to cleanse by its removal - that which was utterly defiled and corrupt before God. It involves, therefore, "a passage from the state we were in into a wholly new one, from flesh by death into the status of a risen Christ." The "regeneration" will here then go on to the new creation. But there is also the renewing of the Holy Ghost; so that there might be constant growth and an inward state in correspondence with the new order of things to which we now belong (compare as to the "renewing," Col. 3:10); and this renewing can only be produced by the unceasing power and activity of the Holy Spirit. How diligent, then, should we be to seek grace for the maintenance of an ungrieved Spirit within us from day to day

But besides "the washing of regeneration" there is "the renewing of the Holy Ghost," the washing of regeneration being, as I suppose, our introduction into the new place given us in Christ risen, as the renewing of the Holy Ghost is His mighty action internally, but operating in us conformably to it. That accompanies union; but I do not see that such is the point here. Regeneration is thus the new order of things seen in Christ risen, who makes all things new. As Christians we have this new place in Christ. So it is said in Rom. 8:1, "There is therefore now no condemnation to them that are in Christ Jesus." That is the position, but of course there is also an internal reality which those have who are there. Its being a position, and so objective, does not set aside a real subjective change: still it is a position. The Christian is no longer in Adam: he is (not merely going to be) in Christ Jesus. Along with that there is a real life given. Of this verse 2 treats, which may perhaps answer to the renewing of the Holy Ghost here. "For the law of the spiritual life in Christ Jesus has made me free from the law of sin and death."

In Titus the grace of God that carries with it salvation to all men has appeared; and, “According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.” It has often been remarked that the only other place where we get the word “Regeneration” is in Matthew 19:28, and there it is introduced in connection with the kingdom of the Son of man. It is a new order of things, brought about by His assumption of the throne of the world. We enter now into this regeneration in a moral and spiritual way. It is spoken of as the washing of regeneration, and answers, I think, to “Born of water and the Spirit,” and baptism may be associated with it. It answers to translation into the kingdom of the Son of God’s love. We are brought into a new order of things, and the Holy Spirit, Who has been shed on us abundantly, is the power by which we enjoy such a sphere of light and blessing. Paul was told to arise and be baptised, calling upon the name of the Lord; and whoever calls on the name of the Lord shall be saved. The doctrine of God our Saviour, even the slave was privileged to adorn. He was to be a witness of the power of the grace of God to deliver man from the thraldom of sin.