`philanthropy'; a term used to indicate a charitable attitude towards mankind

in general, and to those who are `unfortunates' in particular.  By choosing

this word, the apostle again reminds us that we were `by nature' unfortunates

like the rest of mankind, and that we should never forget this `kindness'

that was shown to us by the great God, not only in the vast act of our

redemption, but in the kindly approach which He, Who could have blasted us

with His wrath, made towards us in our unregenerate state.

It is not without suggestiveness that the words philanthropia/os are

found nowhere else than in Acts 27:3 and 28:2, where Julius, the centurion,

and `the barbarous people' of Melita, treated the prisoner in their midst

`courteously' and with `no little kindness'.  How wonderful to think of God

treating the repentant sinner `courteously'.  What a rebuke the thought

contains and how completely it rounds off the other equally wonderful thought

that it is possible to `blaspheme' our fellow men.  This kindness and

philanthropy, the apostle said `appeared', picking up the teaching already

given in Titus 2:11,12 and expanding the idea there brought forward that `the

grace of God ... appeared ... teaching us'.  This grace of God brought

`salvation' (Titus 2:11), so this kindness and love of God `saves' us, and

now he is at pains to tell us not `by' works of righteousness which we have

done, but `by' the washing of regeneration.  Three Greek prepositions are

used here to indicate the instruments of salvation.

Negatively `Not Out Of ek (denoting the source of origin) works of

righteousness which we have done, but According To kata (in harmony

with) His mercy He saved us, Through dia (the mediating cause) the

washing of regeneration, and renewing of the Holy Spirit; which He shed

on us abundantly through Jesus Christ our Saviour' (Titus 3:5,6).

`The washing of regeneration'.  The majority of the great commentaries

refer this `washing' to baptism, and inasmuch as the word translated

`washing' is loutron `a bath' or `laver' many refer this passage to the

baptismal font, and find a basis for the doctrine known as `Baptismal

Regeneration'.  Thus Wordsworth in his commentary speaks of `the saving

waters of Holy Baptism'.  Now most of our readers will be personally

acquainted with believers who appear to be undoubtedly saved persons, who

have never been baptized, either at a font as infants or in a pool by

immersion as adult believers, but if Titus 3:5 really does refer to baptism

by water, then the doctrine of baptismal regeneration is established, and all

unbaptized persons, whatever their profession of faith, or evidence of change

of life, are self -deluded and still under condemnation.  The matter

therefore is of the first importance and demands the most careful study.

When writers of the New Testament mean literal baptism in water they do not

manifest any reticence in saying so.

There is no ambiguity in the language of Mark 16:16:

`He that believeth And is Baptized shall be saved'.

There is equally no ambiguity in the clause that follows:

`And these signs shall follow them that believe',

and if this be `truth' for the present dispensation, the writer of these

articles is still an unsaved man.  Peter did not mince matters when he said: