loutrón; gen. loutroú, neut. noun from loúō (G3068), to bathe. A basin or laver for washing, the washing itself. For its possible relativity to baptism in Eph_5:26, see báptisma (G908), baptism.
It is used metaphorically of the Word of God as the instrument of spiritual cleansing. In Tit_3:5, "the washing [bath] of regeneration" brings to mind the close connection between cleansing from sin and regeneration (cf. Joh_3:8; Rom_6:4; 2Co_5:17).
Although these two passages are often, and with valid exegetical support, classified as relating to baptism, the language of the texts is not so unequivocal that such a claim can be made with dogmatic certitude. The weakest case is Tit_3:5. The washing mentioned can easily be understood metaphorically.
Regeneration itself is an operation portrayed in Scripture as effecting a spiritual cleansing (Eze_36:25-26; Joh_3:5; 1Co_6:11). In addition, since the expression "washing of regeneration" stands parallel to "renewal of the Holy Ghost", it is more natural to assume the force of the gen. is also parallel.
The gen. of latter phrase is certainly subjective. Hence, the words "washing of regeneration" refer to the washing produced by regeneration.
Any other gen. classification would not suit both constructions and to treat them differently would destroy the literary symmetry of the passage. The possible exception to this would be a descriptive gen., but this would seem to be an awkward way to treat the personal reference to the Holy Spirit. Not so easily disputed is its meaning in Eph_5:26 where it is said that the purpose of Christ's sacrifice is to sanctify the church "and cleanse it with the washing of water by the word."
Here tṓloutrṓ (dat. sing.) is modified by toú húdatos (húdōr [G5204], water), of the water. The def. art. points to a particular occasion or use of water, one with which the readers would have been readily familiar. It has been suggested that this is a reference to the custom practiced by Jews and Gentiles alike of brides taking preparatory baths prior to the marriage ceremony. While this may be the source of Paul's analogy, it does not settle the question of where and when such a cleansing is accomplished.
What is the corresponding reality to such a figure? Proponents of the baptismal interpretation say that either the washing is at once the figure and the reality, or that no figure is present.
In this latter argument, it is contended that the washing is a direct reference to baptism itself. This indeed may be the case. However, Paul is careful to finish his statement with the phrase en rhé̄́mati (en [G1722], in; rhḗma [G4487], word), by (the) word. Whatever cleansing is signified by the washing of water, it is accomplished by the word.
The anarthrous construction makes the expression adv. indicating the manner (or means) of the cleansing action, that it is in word form, through teaching or preaching, that the cleansing is effected.
The regenerative and cleansing powers of God's Word are attested to throughout Scripture (Joh_15:3; Jas_1:18; 1Pe_1:23). Therefore, it is plausible to understand Paul to be saying that the word of God is the cleansing agent in sanctification and it is the reality for which washing stands as a figure. In Class. Gr., the pl. loutrá denotes propitiatory offerings and offerings for purification.
Syn.: katharismós (G2512), cleansing.
Ant.: akatharsía (G167), uncleanness.
Tit 3:5 He saved us, not because of any works of righteousness that we have done, but because of His own compassion and mercy, by the cleansing of the new birth (spiritual transformation, regeneration) and renewing by the Holy Spirit,
Tit 3:6 whom He poured out richly upon us through Jesus Christ our Savior,
Tit 3:5 Not by tzidkateynu (our righteousness) in ma'asim tovim which is to our zchus (merit), but according to His rachamim, He granted us Yeshu'at Eloheynu through the mikveh mayim ruchani of rebirth and renewing of the Ruach Hakodesh [Yn 3:3],
he saved us. or, delivered us. He delivered translates esōsen, an aorist active indicative form of sōzō, meaning to save, deliver, rescue, to heal (Mat_1:21 from sins; Mat_14:30-31 from the billows; Luk_8:36 from demons; Luk_18:41-43 from blindness).
Sōzō is a radical deliverance from something. Here it is deliverance by a washing, by means of rebirth and renewal, all described as the work of the Holy Spirit.
He delivers us refers to full salvation. Note that salvation is viewed in Scripture as initial (Act_16:31), completely-entirely (1Th_5:23), progressive (Joh_3:16), and ultimate (1Co_15:53-54) [LNT, fn m]. Psa_119:146, Isa_33:22, **+Eze_33:16 note. Eze_37:24, Hos_1:7; Hos_13:9, *Act_2:47; Act_15:11; Act_18:27; Act_20:24, Rom_8:30, *Php_2:13 note. 1Th_1:4, 2Ti_1:9.
washing. or, laver (RVmg). Gr. loutron (S# G3067, only here and Eph_5:26). Washing by means of rebirth: This phrase describes by what means he delivers us. Washing is a picture of the cleansing work of the Holy Spirit, and has nothing to do with ritual, ceremony, or baptism by water (Rom_6:3 note).
This washing is real, transformational, and life-giving. It is the work of the Holy Spirit described as regenerative, not simply birth but a re-birth (Joh_3:3-6), or restoration to the former state—the image of God (Gen_1:26-27; *Gen_5:3; Eph_4:24; Col_3:9-10), further described as predestinated to similarities of the image of His Son (Rom_8:29) [LNT, fn n). Exo_29:4; *Exo_30:18; *Exo_30:19; Exo_38:8; Exo_40:7, Lev_11:32, Num_31:23, 2Ki_5:13, 2Ch_4:2, Psa_26:6; *Psa_73:1, Pro_21:8; Pro_30:12, *Isa_52:15, Zec_13:1, Mat_3:6, **Joh_3:3-5; Joh_13:5; Joh_13:8; Joh_19:34, Act_2:38 note. Act_8:36 note. Act_26:18, *+1Co_6:11, *Eph_5:26 note. Col_2:12 note. **Heb_10:22 note. +1Pe_3:21, 1Jn_5:6.
of. Genitive of Apposition. The "of" is equivalent to "that is to say," or, "consisting of." Joh_2:21, the temple of his body. Rom_4:11, the sign of circumcision. 2Co_5:1, The house of our tabernacle." 2Co_3:17-18, "The spirit of the Lord." 1Pe_1:1, "Sojourners of the Dispersion" or, sojourners, that is to say, the Dispersion (see CB, Appendix 17,4, page 23).
regeneration. Gr. palingenesia (S# G3824, only here and Mat_19:28), (spiritual) rebirth (the state or act), that is, (figuratively) spiritual renovation; specifically Messianic restoration (Strong). +*Mat_19:28 g. Joh_1:13; Joh_3:3; Joh_3:5-8, +*2Co_5:17, Gal_6:15, Eph_2:5; Eph_4:24, Col_2:13, +*1Pe_1:23, 1Jn_2:29; 1Jn_3:9; 1Jn_4:7; 1Jn_5:1; 1Jn_5:4; 1Jn_5:18.
and. FS93A, Gen_1:26, By the Figure Hendiadys. Two things mentioned (washing, renewing) but only one thing meant.
The reference is to the spiritual cleansing by the Holy Spirit in real baptism (Act_1:5 note) as opposed to ritual water baptism which has no such efficacy, the regeneration and renewing which the Holy Spirit accomplishes in creating in us the new nature in Christ.
renewing. Gr. anakainōsis (S# G342, only here and Rom_12:2, the verb in Col_3:10), renovation (Strong).
Renewal by the Holy Spirit: The work of the Holy Spirit is emphatically emphasized. Renewal translates anakainōseōs, essentially stating the washing by means of rebirth idea in another way. Further, anakainōseōs is another mighty declaration: compounded of ana = back, again + kainōsis = renewal: renew, complete change, i.e., it is a present transformation in which the renewed believer passes over into that former state of holiness before the Fall! What a mighty work of the Holy Spirit. Kainōsis means renew all by itself, the preposition ana added, making anakainōseōs emphatically state the transformation or the passage to the former state of holiness. Adding the preposition ana helps the noun kainōsis affirm more vividly and emphatically the newness or renewal to the former state (LNT, fn o). +*Psa_51:10; Psa_104:30, Isa_43:7, Joh_1:13, Act_2:17, *+Rom_12:2, *2Co_3:18; 2Co_4:16, Eph_4:22-23, *Col_3:10, Heb_6:6.
Shalom
J.