Titus 3:5

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.

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, (Titus 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 2 Corinthians 5:14, and Romans 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 (Romans 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 1 Peter 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.