He saved us, not by works of righteousness that we would have done, but by His mercy.

He saved us not by the works that we have done, in other words: we have not done works worthy of justification, and we have not been saved by them, but His grace has done everything.

The bath of regeneration and renewal by the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Saviour.

Alas, we were so immersed in evil that we could no longer be cleansed, but had need of regeneration. For this means rebirth and renewal, rebirth and new education. Just as we do not put a support under a completely dilapidated house, but, having destroyed it to the ground, we build it anew: so God did not correct us, but recreated us completely. How? By the Holy Spirit. In order that thou mayest not inquire how this may be, he says, The Spirit hath set all things right. Where does this come from? Which He poured out, he says, on us abundantly. Not only did He recreate through Him, but He also generously rewarded Him, so that this also might be seen through Him. And rightly so. After He had cleansed, He filled us abundantly with the Spirit. This means: poured out. For the pure does not enter into the unclean. And this was accomplished through Jesus: He is the mediator and giver of all good things.

So that, justified by His grace, we may become heirs of eternal life in hope.

Again - by grace, and not by merit. This teaches humility. For we did not do anything ourselves. And it is encouraging about the future. If He saved the utterly lost by grace, how much more will He give the future to the justified. So that, he says, we may be heirs of the eternal; life, as we hope for. Or: we are already heirs, because we live in hope.

This word is true.

Since he has spoken of the future, he adds confirmation to his word. For it is clear from the past: Who has bestowed such blessings, bestows these also.

And I desire that you confirm this, so that those who believe in God may strive to be diligent in good works.

Having mentioned the ineffable goodness of God, he says: I want you to teach about this in such a way, that believers may learn not only to be humble and not to offend others, but also to show them all mercy. For whoever remembers the mercy of God, which he has been vouchsafed, will himself be merciful. That they should try to be diligent, he says, that is, that they should always have the work and constant care to help those who are offended: to provide for widows, orphans, and for all those in need. For this is the meaning of the words: to be diligent in good works, not to wait for those in need to come to them, but to take care of them ourselves.

This is good and useful for people.

Care and protection in good deeds, or good deeds themselves.

But turn away from foolish contests and genealogies, and disputes and strife about the law, for they are useless and vain.

He speaks of the foolish contests in which the Jews draw believers. Of the genealogies which they make for themselves, deriving their genealogies from the patriarchs, and being proud of them. Withdraw instead of: avoid. For it is not necessary, abandoning necessary matters, to waste time on superstition and fruitless disputes. What is the use of arguing where there is no hope that anyone will be taken captive into Christ? But how higher did he command to stop the mouths of those who oppose? When they do harm to others, then their mouths must be stopped. For their benefit, do not presume to tell them at all: you will not succeed in anything, because they are incorrigible.