Titus 3:5

Context

The Epistle to Titus is traditionally regarded as a letter from Paul to his coworker Titus, who was overseeing the churches on the island of Crete. Together with 1 Timothy and 2 Timothy, it is known as one of the Pastoral Epistles. The church has traditionally accepted Paul as its author, although since the modern period some scholars have regarded it as a later work written in Paul's name.

Titus 3:1-2 urges believers to be subject to rulers and to show gentleness to all people. Verse 3 recalls that believers themselves were once foolish and enslaved to their passions. Verse 4 declares that to such people "the kindness and love of God our Saviour toward man appeared." Verse 5 explains how this salvation was accomplished. Verses 6-7 go on to say that the Holy Spirit was poured out abundantly through Jesus Christ, so that believers, being justified by grace, became heirs of eternal life. In verse 8, Paul calls this "a faithful saying" (that is, a trustworthy one) and urges believers to be careful to maintain good works.

Interpretation

The first part of the verse, which states that salvation comes "not by works of righteousness which we have done" but according to God's mercy (his compassion), is commonly cited by many Protestant denominations in explaining grace and justification. Because God, the Holy Spirit, and Jesus Christ are all mentioned together in verses 3-7, the passage is also read as a text that displays the saving work of the Trinity.

Interpretations diverge over the phrase "the washing of regeneration." "Regeneration" means being born again or born anew. The Greek word loutron, rendered "washing," refers to a bath or to the water used for washing. The word palingenesia, rendered "regeneration," appears in the New Testament only in this verse and in Matthew 19:28.

• Catholic, Lutheran, and Anglican readings: These traditions take the "washing" to be baptism and hold that the Holy Spirit truly brings about new birth in baptism. The Catechism of the Catholic Church cites this verse as the basis for calling baptism "the washing of regeneration and renewal by the Holy Spirit." Luther's Small Catechism also quotes this verse in its section on baptism.
• Reformed reading: This tradition acknowledges that the expression may have baptism in view. It maintains, however, that it is the Holy Spirit, not the water, who effects regeneration, and that baptism is a sign that displays and confirms that grace.
• Baptist and many evangelical readings: These traditions often read the "washing" not as water baptism itself but as the inward cleansing by which the Holy Spirit purifies the heart. They understand baptism as a sign of obedience that publicly confesses a new birth that has already taken place.

Controversies and Issues

• The relationship between baptism and regeneration: The differences in reading described above are tied to a long-standing debate over whether baptism effects new birth or signifies it. The question also bears on the modes of baptism and the infant baptism debate.
• The relationship between "regeneration" and "renewing": In the original Greek, a single preposition governs both expressions. Scholars therefore differ on whether the two should be seen as two aspects of a single event or distinguished as a once-for-all new birth followed by ongoing renewal. The latter reading is sometimes connected with sanctification.
• The relationship to works: Verse 5 excludes works as the ground of salvation, yet verse 8 urges believers to devote themselves to good works. Many denominations generally explain good works not as the ground of salvation but as the fruit of a saved life.

In the Korean Church

The terms "regeneration" (jungsaeng) and "being born again" (geodeumnam) are widely used in Korean preaching and Christian education, and this verse is frequently cited in explaining salvation and new birth. It is also cited in treatments of regeneration within the Holiness Church tradition, which places regeneration first in its Fourfold Gospel (regeneration, sanctification, divine healing, and the Second Coming).

Related Passages

• Ephesians 2:8-10
• John 3:5
• Ezekiel 36:25-27
• 1 Peter 3:21
• 1 Corinthians 6:11