1 Peter 3:21

Contextual Overview

²¹ And that water is like baptism, which now saves you. Baptism is not the washing of dirt from the body. It is asking God for a clean conscience. It saves you because Jesus Christ was raised from death. ²¹ Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ, ²¹ which signifieth baptim that now saveth vs not ye puttinge awaye of ye filth of the flesshe but in that a good conscience consenteth to God by ye resurreccio of Iesus Christ ²¹ This is a symbol of immersion, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Yeshua the Messiah, ²¹ Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,²¹ And that water is like baptism that now saves you—not the washing of dirt from the body, but the promise made to God from a good conscience. And this is because Jesus Christ was raised from the dead. ²¹ which also after a true likeness does now save you, [even] baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; ²¹ The like figure to which, [even] baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ: ²¹ This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, ²¹ The antitype whereof, baptism, now saveth us, (not the putting away the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ,

Bible Verse Review
  from Treasury of Scripure Knowledge

like: Romans 5:14, 1 Corinthians 4:6, Hebrews 9:24,*Gr: Hebrews 11:19

baptism: Matthew 28:19, Mark 16:16, Acts 2:38, Acts 22:16, Romans 6:3-6, 1 Corinthians 12:13, Galatians 3:27, Ephesians 5:26, Colossians 2:12, Titus 3:5-7

the putting: Ezekiel 36:25, Ezekiel 36:26, Zechariah 13:1, 2 Corinthians 7:1

the answer: Acts 8:37, Romans 10:9, Romans 10:10, 2 Corinthians 1:12, 1 Timothy 6:12

by: 1 Peter 1:3

Reciprocal: Exodus 29:4 - wash them Leviticus 11:25 - and be unclean Leviticus 14:8 - wash himself Numbers 8:7 - wash their Numbers 31:23 - ye shall make Deuteronomy 23:11 - wash himself 1 Samuel 4:3 - it may save 2 Kings 5:13 - Wash Psalms 113:7 - out of Matthew 3:6 - were Matthew 7:14 - and few Matthew 24:37 - General John 3:5 - born John 3:25 - about John 6:63 - the flesh John 13:9 - not John 19:34 - came Acts 8:12 - they believed Acts 24:16 - General Romans 2:28 - neither Romans 6:4 - we are 1 Corinthians 6:11 - but ye are washed 1 Corinthians 10:6 - examples Ephesians 4:5 - one baptism 1 Timothy 1:5 - a good Hebrews 6:2 - the doctrine Hebrews 9:9 - a figure Hebrews 10:22 - our bodies Hebrews 13:18 - we have James 4:8 - Cleanse 1 Peter 3:16 - a good 2 Peter 1:9 - that he 1 John 5:6 - by water and 1 John 5:8 - the blood

Cross-References

Genesis 3:2
And the woman said to the serpent, "We may eat of the fruit of the trees in the garden,

Genesis 3:2
And the woman said to the serpent, Of the fruit of the trees of the garden we may eat:

Genesis 3:2
The woman answered the snake, "We may eat fruit from the trees in the garden.

Genesis 3:2
The woman said to the serpent, "We may eat of the fruit from the trees of the orchard;

Genesis 3:2
And the woman said to the serpent, We may eat of the fruit of the trees of the garden:

Genesis 3:2
The woman said to the serpent, "Of the fruit of the trees of the garden we may eat,

Genesis 3:2
And the woman said to the serpent, "We may eat fruit from the trees of the garden,

Genesis 3:2
To whom the womman answerde, We eten of the fruyt of trees that ben in paradis;

Genesis 3:2
And the woman saith unto the serpent, `Of the fruit of the trees of the garden we do eat,

Genesis 3:2
The woman answered the serpent, "We may eat the fruit of the trees of the garden,

Gill's Notes on the Bible

The like figure whereunto [even] baptism doth also now save us,.... The ark, and deliverance by it, as it was a type of Christ, and salvation by him, so it was a figure of baptism, and baptism was the antitype of that; or there is something in these which correspond, and answer to, and bear a resemblance to each other: as the ark was God's ordinance, and not man's invention, so is baptism, it is of heaven, and not of men; and as the ark, while it was preparing, was the scorn and derision of men, so is this ordinance of the Gospel; it was rejected with disdain by the Scribes and Pharisees, as it still is by many; and as the ark, when Noah and his family were shut up in it by God, represented a burial, and they seemed, as it were, to be buried in it, it was a lively emblem of baptism, which is expressed by a burial, Romans 6:4 and as they in the ark had the great deep broke up under them, and the windows of heaven opened over them, pouring out waters upon them, they were, as it were, immersed in, and were covered with water, this fitly figured baptism by immersion; nor were there any but adult persons that entered into the ark, nor should any be baptized but believers; to which may be added, that as the one saved by water, so does the other; for it is water baptism which is here designed, which John practised, Christ gave a commission for, and his disciples administered: it saves not as a cause, for it has no causal influence on, nor is it essential to salvation. Christ only is the cause and author of eternal salvation; and as those only that were in the ark were saved by water, so those only that are in Christ, and that are baptized into Christ, and into his death, are saved by baptism; not everyone that is baptized, but he that believeth, and is baptized, shall be saved, Mark 16:16, for baptism

is not the putting away of the filth of the flesh; the design of it is not to take off the sordid flesh, as circumcision did; or in a ceremonious way, outwardly, to sanctify to the purifying of the flesh, as the Jewish baptisms did; see Hebrews 9:10, or to take away either original or actual sin; this only the blood of Christ can do; and it is not a mere external cleansing of the body:

but the answer of a good conscience towards God; the Vulgate Latin renders it, "the interrogation of a good conscience"; referring, it may be, to the interrogations that used to be put to those who desired baptism; as, dost thou renounce Satan? dost thou believe in Christ? see Acts 8:36, others render it, "the stipulation of a good conscience"; alluding also to the ancient custom of obliging those that were baptized to covenant and agree to live an holy life and conversation, to renounce the devil and all his works, and the pomps and vanities of this world; and baptism does certainly lay an obligation on men to walk in newness of life; see Romans 6:4, the Ethiopic version renders it, "confession of God"; and to this the Syriac version agrees, rendering it, "confessing God with a pure conscience"; for, to baptism, profession of faith in Christ, and of the doctrine of Christ in a pure conscience, is requisite; and in baptism persons make a public confession of God, and openly put on Christ before men: the sense seems plainly this; that then is baptism rightly performed, and its end answered, when a person, conscious to himself of its being an ordinance of Christ, and of his duty to submit to it, does do so upon profession of his faith in Christ, in obedience to his command, and "with" a view to his glory; in doing which he discharges a good conscience towards God: and being thus performed, it saves,

by the resurrection of Jesus Christ; being a means of leading the faith of the baptized person, as to the blood of Christ, for pardon and cleansing, so to the resurrection of Christ, to justification; see Acts 2:38, moreover, the sense of the passage may be this, that baptism is a like figure as the ark of Noah was; that as the entrance of Noah and his family into the ark was an emblem of a burial, so their coming out of it was a figure of the resurrection; and just such a figure is baptism, performed by immersion, both of the resurrection of Christ from the dead, and of the resurrection of saints to walk in newness of life. The Arabic version renders the whole verse thus; "of which thing baptism is now a type saving us, not by removing the filth of the flesh only, but by exhilarating a good conscience towards God, by the resurrection of Jesus Christ".

Barnes' Notes on the Bible

The like figure whereunto, even baptism, doth also now save us - There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read (ῷ hō) to which instead of (ὅ ho) which, so as to make the sense “the antitype to which baptism now also saves us.” The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connection of baptism with our salvation. The Greek word here rendered “figure” - ἀντίτυπον antitupon - “antitype” means properly, “resisting a blow or impression,” (from ἀντί anti and τύπος tupos;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and (ἀντί anti) in composition, implies resemblance, correspondence and hence, the word means, “formed after a type or model; like; corresponding; that which corresponds to a type” - Robinson, Lexicon. The word occurs only in this place and Hebrews 9:24, rendered “figures.” The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e. g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.

Baptism - Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not “putting away the filth of the flesh, but the answer of a good conscience toward God.” The sense is, that baptism, including all that is properly meant by baptism as a religious rite - that is, baptism administered in connection with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God - now saves us. On the meaning of the word “baptism,” see the notes at Matthew 3:6, Matthew 3:16.

Doth also now save us - The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, because that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus, it corresponds with the salvation of Noah by water, and is the (ἀντίτυπον antitupon) “antitype” of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark.

(But if Noah’s preservation in the ark, be the type of that salvation of which baptism is the emblem, who shall say it was not so designed of God? Must we indeed regard the resemblance between Noah’s deliverance and ours, as a happy coincidence merely? But the author is accustomed to deny typical design in very clear cases; and in avoiding one extreme seems to have gone into another. Some will have types everywhere; and, therefore, others will allow them nowhere. See the supplementary note at Hebrews 7:1; M. Knight’s Essay, viii. Sect. v., on the laws of typical interpretation, with his commentary in loco)

The points of resemblance in the two cases seem to have been these:

1. There was salvation in both; Noah was saved from death, and we are saved from hell.

(2)Water is employed in both cases - in the case of Noah to uphold the ark; in ours to be a symbol of our purification.

(3)The water in both cases is connected with salvation: in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God.

The meaning of this part of the verse, therefore, may be thus expressed: “Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us.”

Not the putting away of the filth of the flesh - Not a mere external washing, however solemnly done. No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward application of water.

But the answer of a good conscience toward God - The word here rendered “answer” (ἐπερώτημα eperōtēma) means properly a question, an inquiry. It is “spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession” - Robinson, Lexicon. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred at baptism; some question, inquiry, or examination, that took place then; and it would seem to imply:

(1)That when baptism was performed, there was some question or inquiry in regard to the belief of the candidate;

(2)That an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and,

(3)That the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem.

On the meaning of the phrase “a good conscience,” see the notes at 1 Peter 3:16 of this chapter. Compare on this verse Neander, Geschich der Pfianz. u. Leit. der chr, Kirche, i. p. 203ff, in Bibl. Reposi. iv. 272ff. It is in the highest degree probable that questions would be proposed to candidates for baptism respecting their belief, an we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be embraced, how much reference there was to personal experience, we have, of course, no certain means of ascertaining. We may suppose, however, that the examination pertained to what constituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate.

By the resurrection of Jesus Christ - That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the notes at Romans 6:4-5. The points, therefore, which are established in regard to baptism by this important passage are these:

(1) That Christian baptism is not a mere external rite; a mere outward ablution; a mere application of water to the body. It is not contemplated that it shall be an empty form, and its essence does not consist in a mere “putting away of the filth of the flesh.” There is a work to be done in respect to the conscience which cannot be reached by the application of water.

(2) That there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is proper now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce that which constituted the “answer of a good conscience;” in other words, that it was not supposed to have an efficacy to produce that of itself, and was not a converting or regenerating ordinance.

(3) The “answer” which was returned in the inquiry, was to be such as indicated a good conscience; that is, as Bloomfield expresses it, (New Testament in loc.,) “that which enables us to return such an answer as springs from a good conscience toward God, which can be no other than the inward change and renovation wrought by the Spirit.” It was supposed, therefore, that there would be an internal work of grace; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not convey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God.

(4) There is no efficacy in the mere application of water in any form, or with any ceremonies of religion, to put away sin. It is the “good conscience,” the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the divine acceptance and favor. Compare Hebrews 9:9-10. There must be a deep internal work on the soul of man, in order that he may be acceptable to God; and when that is missing, no external rite is of any avail.

(5) Yet, it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connection with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connection with a “good conscience,” that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connection with salvation; and no man can prove that by neglecting it he will be as likely to obtain the divine favor as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.

Clarke's Notes on the Bible

Verse 21. The like figure whereunto, c.] Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ.

He remarks that the relative ω being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but υδωρ, water, which is neuter.

There are many difficulties in this verse but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favour of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God-the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.