Our subject to-night is, “The washing of regeneration.” But first, a few remarks on two points regarding salvation. “The grace of God that bringeth salvation to all men hath appeared!” Salvation must start from God. There are many who think that there must be some previous work of themselves for it—good desires, or perhaps contrition, etc., etc. But salvation, God declares, is brought to us. It is brought to “all” men. The anarchist and the most devout professor alike need it, and it is brought equally to all. Whether all accept it is another thing. And it does not depend on our understanding it or our appreciation of it. The reception of the Lord Jesus (John 1:1212But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (John 1:12)), and His work of redemption, gives not only eternal life but salvation. However little we may know about Him, yet in receiving Him we receive a full Christ, and once having life in Him we must desire to know Him better. Thus Peter says, “Being born again... by the word of God... as newborn babes desire the sincere milk of the word, that ye may grow thereby unto salvation.” Zacchæus apparently knew very little. He does not seem from his words to have learned much even about himself, but he desired to see Jesus. And the Lord says, “This day is salvation come to this house.”
Not only has the grace of God brought salvation to all men, but we find a change of expression in chap. 3:4. After that “the kindness and philanthropy of God our Savior appeared... He saved us.” Not only must salvation be brought, but His kindness and love are needed to make us accept that salvation. “Oh!” you say, “Mr. So-and-So put the gospel so forcibly that night that I was obliged to accept it.” My dear soul, do leave Mr. So-and-So for a few moments and look higher. It was the direct action of the kindness and love of God that made you accept it. And now presuming that not only has salvation been brought to each one here, but that we have all received it, I want to consider a question seldom brought before saints— “How was I saved?” These verses are here addressed not to unsaved people, but to Christians—Christian servants—that they might adorn the doctrine in their path of life. And I suppose a Christian is seldom happier than when occupied with the gospel. “Preaching the gospel?” you say. “No, no, not preaching it (though that is blessed), but feeding on it.”
How then were we saved? By the washing of regeneration and renewing of the Holy Ghost. What is the washing of regeneration? Few words are more misconstrued. Clever, learned people tell you that a little water sprinkled on the brow of an unconscious infant with the prayer that it might become so, makes the child regenerate! Though how it is so is a matter I cannot understand. What then is the meaning of “regeneration"? Nine out of every ten will tell you that it means the “new birth." Then where does the washing come in? The new nature certainly cannot require it, for there is nothing to cleanse in that.
There are two ways in which cleansing is spoken of in the Scriptures. We find them in the blood and water which flowed from the side of the Lord Jesus, and both are frequently spoken of. But the blood must come first. I find myself as a sinner alienated from God, like the prodigal unaware of the father's love, while that father received none of his. And how can I be brought back? Only by a ransom. “Made nigh by the blood of Christ.” Yes, but God is righteous; the claims of His throne must be vindicated, and we find them so in the place where that blood was shed—the cross has met all, and we are “justified by his blood.”
There is also another side; not only is He a righteous God on the throne, but He is a holy God in the sanctuary. How can I approach where even angels veil their faces and their feet, as they cry, “Holy, holy, holy"? In the Hebrews we do not read one word about “justification"; in Romans not one word about “sanctification” (except in 15:17, “offering up of the Gentiles—being sanctified"). Still by that precious blood, we have boldness to enter into the holiest by the blood of Jesus (Hebrews 10:1919Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19)).
The First Epistle of John, which sets us in the full blaze of that holy light, telling us that “God is light, and in him is no darkness at all,” declares at the same time that “the blood of Jesus Christ his Son cleanseth us from all sin.” So that whatever the light discovers is all covered by the blood.
But an act repeated soon become a habit, and habits form character; and we learn what a man is (in a moral point of view) from his character. He has been a depraved, had man. Well, believing, he is justified—his sins are gone, through faith in Christ's blood. Quite true. But there is, also the “washing of regeneration.” Turn to Colossians 2:11-1511In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. (Colossians 2:11‑15); there you find it. Not only has all that I have done been met by the cross, but all that I am, morally, as well. “In whom also ye are circumcised with the circumcision made without hands in putting off the body of the flesh by the circumcision of Christ.” “A very difficult verse,” you say. “I cannot understand it.” It refers, we know, to the Jewish rite of circumcision. Abraham was not allowed to come into covenant relationship with God until he had taken the place of mortifying the flesh, putting it off. Very dimly indeed was it seen in those early days, but it is fully shown in the New Testament. But what Abraham did with a part, Christ has done with the whole. “The body of the flesh” has been crucified with Him. What I am has been judged, so that now it is “I” no longer. The next verse (12) goes further. Not only dead, but buried. What has the world to do with a buried man? Even after his death it will heap honors upon him. If he is in high position there will be lying in state and a gorgeous funeral, but when once he has been buried, all is over. He no longer belongs to this scene; he is gone, and has done with it forever. Thus it is with us. We are no longer of the world; it knows us no more. But are we not here still? Yes, in it, but not of it. It has nothing to say to us.
Then we get something more. “Quickened together with him, having forgiven you all trespasses.” A new life in the power of His resurrection, and all the past forgiven. Verse 14 refers to the Jew. They had put their hand to the document which they were unable to meet, and yet its requirements were demanded of them, and that, too, has gone. “Taken out of the way,” the nail run through it; that it might not appear again against the believer.
And even this is not all. The powers of darkness are silenced, yea, spoiled—powerless to condemn again. “Having spoiled principalities and powers, he made a show of them openly, triumphing over them in it” (ver. 15). W. B.