COMMENTARY ON TITUS


LESSON NUMBER 18


Tit 3:4 But after that the kindness and love of God our Savior toward man appeared, 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; 6 Which He shed on us abundantly through Jesus Christ our Savior.”

(Titus 3:4-6)


A CHANGE OF CONDITION


INTRODUCTION

              Our former state was our natural condition – one that is common to all men who are out of Christ: “foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another” (3:3). In a composite sense, this is a description of “the natural man” (1 Cor 2:14), whose only recognized filial association is with Adam. This was not a state that was achieved, but one that resulted from our association with Adam, in whom all “are dead” (Rom 5:15), are in a state of “condemnation” (Rom 5:18), and were “made sinners” (Rom 5:19). Thus our former state is described as one in which we were “dead in trespasses and sins” (Eph 2:1). Further, it was a condition in which we had “no hope” (Eph 2:12). Unless we were in some way acted upon, we were thoroughly incapable of extricating ourselves from this dilemma. Paul now accounts for the dramatic change that has taken place in those who are in Christ Jesus. This change is not the result of going through a program of reform. It did not result from a disciplined and sustained effort of self-regimentation. Our moral and spiritual condition was one that left us impotent regarding becoming acceptable to God. A change of character and status must originate with, and be sustained by, the God against whom we had sinned. This is basic to the concept of salvation. There are two fundamental aspects of salvation. First, it must be legal, or have a righteous basis. Second, it must be effective in its application. A salvation that is not based upon God’s character cannot be righteous, and a salvation that is not righteous cannot be effective. Once it is established that the work of salvation is based upon the character of God Himself, then we can be confident it will be accomplished by His power. In a remarkably few words, our text will account for the glorious change that has been wrought in the saved. Emphatically, they are not what they used to be, and it is all owing to what the Lord Himself has done.


AFTER THE KINDNESS AND LOVE OF GOD APPEARED

              Titus 3:4 “ But after that the kindness and love of God our Savior toward man appeared.”


              AFTER THAT. Most other versions read, “But when.” NKJV The word translated “after” carries the idea of certainty, not mere possibility. THAYER It also includes the idea of duration – that is, as long as the described condition exists, the following work is in place – i.e. “As long as.” FRIBERG There is also the idea of the overlapping of what is here stated, and what is described in the next expression. LOUW-NIDA


              This is like the drawing of a line of demarcation. Prior to this time, the accomplishments that will be mentioned were not possible. It was the nature of God that prohibited them from happening. But once the condition takes place that is now described, the actions that follow will accompany it.


              GOD OUR SAVIOR. This phrase occurs six times in Scripture, with three of them being in the epistle to Titus. It is associated with God’s commandment (1 Tim 1:1; Tit 1:3), what is good and acceptable (1 Tim 2:3), the doctrine (Tit 2:10), God’s kindness and love (Tit 3:4), and Divine wisdom (Jude 1:25). At the foundational level, salvation is “of God” (Psa 50:23; Lk 3:6; Acts 28:28; Phil 1:28). The One from whom sin separated men, is the Architect of their salvation. He is also the One who initiated it, sending His Son (1 John 4:9-10), delivering Him up (Rom 8:32), raising Him (Acts 4:10), and highly exalting Him (Phil 2:9). It is God Himself who “hath saved us” (2 Tim 1:9). The “living God” is described as “the Savior of all men, specially of those that believe” (1 Tim 4:10).


              THE KINDNESS OF GOD. Other versions read, “goodness,” NRSV “mercy,” BBE and “bountifulness.” GENEVA The word translated “kindness” is lexically defined as, “a gracious attitude, goodness, kindness,” FRIBERG “benevolent . . . an expression meaning to help,” LOUW-NIDA “goodness of heart,” LIDDELL-SCOTT “generosity.” LEH “Kindness” also contains the idea of gentleness. STRONG’S This is a expression confirming that God is basically good. When God revealed Himself to Moses, He said He would make all of His “goodness” to pass before him. He then referred to Himself as being gracious and showing mercy (Ex 33:19). As His glory passed before Moses, God said of Himself, “merciful and gracious, longsuffering, and abundant in goodness and truth” (Ex 34:6). In a great outburst of insightful praise, David said, “O give thanks unto the Lord; for He is good” (1 Chron 16:34). Paul called upon us to consider the “goodness” of God as well as His “severity” (Rom 11:22). Confirming that God delights in His goodness, he also referred to “the good pleasure of His goodness” (2 Thess 1:11). The posture of God toward us in Christ Jesus is described as one of kindness, worthy of exposition in the ages to come: “That in the ages to come He might show the exceeding riches of his grace in his kindness toward us through Christ Jesus” (Eph 2:7).


              When Adam sinned, he no longer perceived God as basically good. As a transgressor, he was “afraid” of God, and therefore hid himself from Him, not wanting to confront his Creator (Gen 3:10). From that day until Christ, few people saw the God of heaven as being full of goodness and gracious. Sin hid this aspect of God.


              THE LOVE OF GOD. Other versions read, “loving kindness,” NRSV and “compassion.” MRD It is interesting to note that the word “love” is not translated from the Greek word “agape.” Rather, the Greek word used here is filanqrwpi,a, (phil-an-thro-pia).This is the word from which philanthropy is derived. It emphasizes what love does, rather than the reality of Divine love itself. The lexical meaning of the word is “benevolence,” THAYER friendliness,” FRIBERG “affection for people,” LOUW-NIDA “acts of kindness . . . mildness,” LIDDELL-SCOTT and “generosity.” GINGRICH

              The idea here is that all along, God had intended to do good to men, who are accurately described as “His offspring ” and “the offspring of God”(Acts 17:28). Although fallen humanity was alienated from the life of God (Eph 4:18), could not receive the things of the Spirit of God (1 Cor 2:14), and were His “enemies” (From 5:10), yet God had gracious intentions for humanity. He had a profound desire to be gracious toward them, but His nature would not allow Him to do so. God is not only good, kind, and gracious; He is also righteous, impartial, and “will by no means clear the guilty” (Ex 34:7). His nature will not allow Him to act in contradiction of His own character. Yet, that condition could not remove the desire He had to do good to His creatures.


              THE APPEARANCE OF THE KINDNESS AND LOVE. The appearance of the kindness and love of God is seen from two different perspectives. Provisionally, they are seen in the sending forth of Jesus to resolve the dilemma of sin, and bring the sons to glory. Experientially, they appear at the point the individual believes the Gospel, being convinced that whoever comes to Christ will not be turned away (John 6:37). There is also a persuasion that remission can be obtained, together with a new birth. So far as the realization of the benefits now described, they must be preceded by the perception of faith.


NOT WHAT WE HAVE DONE, BUT IN ACCORDANCED WITH THE DIVINE NATURE

               3:5a Not by works of righteousness which we have done, but according to His mercy He saved us . . .”


              Our text begins with a negative – not by.” This is because sin has caused all men to overestimate their own achievements. It is essential that we be continually reminded that the salvation of God is in no way comprised of the homogenization of the work of God and the doing of men. It is the doing of our race that got us into a fallen state – first in Adam, and then in all of his progeny, “for all have sinned” (Rom 3:23; 5:12).


              NOT BY WORKS OF RIGHTEOUSNESS. Other versions read, “not on the basis of deeds which we have done in righteousness,” NASB “not because of righteous things we had done,” NIV “it was not on the ground of any righteous deeds we had done,” CJB and “not because of anything we had done to gain His approval.” GWN


              This is a critical matter, dealing with salvation from the standpoint of its basis, not its experience – and there is a vast different between the two. There is a marked tendency in the Christian community to trace the experience of the kindness and love of God back to something right that was done by the saved ones – i.e. “works of righteousness.” Some relegate the cause, basis, or foundation of their salvation to what they themselves have done. Some associate it with, what they call, a simple prayer. Others view their baptism as the basis. Still others see the cause of their salvation as traceable to some extraordinary experience. However, at the root of the matter, God did not save us because we did what was right.


              At this point, the reasoning is not that we were incapable of doing what was right – although apart from Divine empowerment, that is correct. Abel’s works are categorically said to have been “righteous” (1 John 3:12). Abraham, for example, did what was righteous. He left Ur when told to do so (Heb 11:8), he obeyed the command concerning circumcision (Gen 17:23-26; 21:4; Acts 7:8), and he unhesitatingly went to Moriah to offer Isaac as he was commanded to do so (Gen 22:3). Those were all works of righteousness. Saints of old who lived by faith are said to have “wrought righteousness” (Heb 11:33). Zecharias and Elizabeth “were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6).


              However, none of those works, although “righteous,” were sufficient as a basis for God showing His kindness and love to them. Their personal experience of Divine goodness was owing to their faith – and their faith was fundamentally related to God’s promise of a coming Savior (Gen 3:15; 22:18). Keep in mind, “works of righteousness” are not mere acts of moral goodness. These constitute a conscientious effort to do what the Lord has required.


              Isaiah once said, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away” (Isa 64:6). That statement, however, was made against the backdrop of the declaration of Divine intent: “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what He hath prepared for him that waiteth for Him (Isa 64:4). Those marvelous provisions were not conceived because of the right things men did. They were rather drawn from the reservoir of Divine goodness. Our best and most consistent responses to God are certainly a thank-offering for what the Lord has done – but they are not the basis, or foundation, of that working.


              BUT ACCORDING TO HIS MERCY. Here “the kindness and love of God” are merged together in a single expression: “His mercy.” Other versions read, “on the ground of His mercy,” CJB and “it was for no reason except his own faithful love.” NJB “Mercy” has to do with undeserved kindness and good will. It speaks of a Divine quality that is so pronounced, that God, in His infinite wisdom, has found a way of expressing it without compromising His own character. Daniel saw this in his time, when he realized that the Babylonian captivity was about to end. “O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies(Dan 9:18).


              HE SAVED US. Other versions read, “He gave us salvation,” BBE “He vivified us,” MRD and “He did save us.” YLT And what does it mean to be “saved” – something God Himself did? It means to be delivered, rescued, and restored. It means we were released from what held us, acquitted from what condemned us, and freed from the grasp of the devil, sin, and this present evil world. From the standpoint of His purpose, He “saved us according to His own purpose and grace,” and then called us, apprising us of what His mercy had accomplished (2 Tim 1:9). That is, He first provided a means through which He could be both “just and the Justifier of Him that believeth in Jesus” (Rom 3:26). Then, upon the basis of that provision “He saved us” – not because of what we were, but because of who He is; not because of what we had done, but because of the accomplishments of His only begotten Son, who carried out His will to the finest detail (Heb 10:5-10).


THE APPOINTED MEANS OF ACCOMPLISHMENT

              3:5b “ . . . by the washing of regeneration, and renewing of the Holy Ghost, 6 Which He shed on us abundantly through Jesus Christ our Savior.


              There are practical ordained means through which the salvation of God is implemented. They do require the personal involvement of the ones being saved. However, the effectiveness of their obedience is according to what the Lord has done, as will be abundantly apparent.


              THE WASHING OF REGENERATION. Other versions read, “washing of rebirth,” NIV “the water of rebirth,” NRSV “washing of the new birth,” BBE “the laver of regeneration,” DOUAY “the washing of the new birth,” GENEVA “the bath of new birth,” NAB “the cleansing water of new birth,” NJB “fountain of the new birth,” TNT and “a bathing of regeneration.” YLT


              The word “washing” does speak of the act of “bathing.” THAYER A type of this washing was seen in the laver that stood between the altar and the tabernacle: first sacrifice, then washing, then entrance into the “tabernacle of the Lord” (Ex 30:18-21; Num 16:9). That “washing,” however, was only ceremonial. It did not change the character of Aaron and his sons, or constitute them a new creation before God. It only removed from them the ceremonial and external defilement associated with being outside of the tabernacle.


              Jesus also associated water and the Spirit with regeneration, or the new birth. “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Peter associated the water with baptism, distinguishing the cleansing from that which was done ceremonially at the tabernacle. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet 3:21). The “putting away of the filth of the flesh,” refers to the ceremonial cleansing under the Law (Ex 40:12-13).


              Baptism itself does not regenerate the individual, and that is not the point of the text. It is God that regenerates, makes alive, or causes the new birth. However, in order to remove the matter from the realm of speculation and supposition, regeneration is associated with a point in time when we were cleansed. In our baptism, our sins were washed away (Acts 22:16), our bodies being “washed with pure water” (Heb 10:22). The transaction is referred to as “the operation of God” – something that took place our baptism into Christ (Col 2:11-12). A number of things took place at that time that are a kind of breakdown of what is involved in being regenerated. Our sins were “washed away” (Acts 22:16), or remitted (Acts 2:38). We were “baptized into” Christ’s “death,” thereby terminating our affinity with the world (Rom 6:3). We were “baptized into Christ,” causing us to be accepted in Him, as well as participate in His life (Gal 3:27). Our “old man” was “crucified” (Rom 6:6). We received “the circumcision of Christ,” in which the fleshly nature was cut away from our essential, being (Col 2:11). God also raised us up to walk in the “newness of life” (Rom 6:4).


              The “washing” confirms that we had to be cleansed from the guilt of sin before we could receive life from God. The washing itself was not the regeneration, but the point at which the regeneration commenced. Our spirits were then regenerated, and our bodies will also undergo a renewal at the resurrection of the dead (Rom 8:23; Eph 1:14).


              Regeneration also speaks of becoming “a new creation,” in which old thing pass away and all things become new (2 Cor 5:17). It is what results in being “created in Christ Jesus” (Eph 2:10), or being “born again” (1 Pet 1:23). The prophets spoke of it as having the heart circumcised (Deut 30:6), receiving a new heart and a new spirit (Ezek 36:26), and having the law written in our inward parts (Jer 31:33). Where these things have not occurred, salvation has not been experienced, for they initiate the realization of salvation.


              THE RENEWING OF THE HOLY SPIRIT. The renewing of the Spirit is the ongoing facet of salvation – sanctification. Life is both initiated and maintained by Him. He leads us in putting to death the deeds of the body (Rom 8:13-14). He has an intercessory ministry that is involved in maintaining spiritual life (Rom 8:26-27). Through Him newness of life produces fruit unto God (Gal 5:22-23). The Spirit is given to us “because” we are sons (Gal 4:6), and is sent “into our hearts, crying Abba, Father” (Gal 4:6). There is no salvation where this renewing ministry is not taking place. It is through the Holy Spirit that we are being changed “from glory to glory,” being conformed to the image of God’s Son (2 Cor 3:18; Rom 8:29). Regeneration and renewal are involved in salvation.


              WHICH HE SHED ON US ABUNDANTLY. The need for Divine involvement is seen in the manner in which the Spirit is given to us: “shed on us abundantly,” “poured out on us abundantly,” NKJV “generously,” NIV or “richly.” NASB This is the precise language used to describe what took place on the day of Pentecost, then declared to be the fulfillment of Joel’s prophecy (Acts 2:16-12). At that time, Peter affirmed that it was the exalted Christ who had “shed forth this” (Acts 2:33). The Spirit was poured out abundantly upon us because both the nature and the work of salvation require such an abundance.