Teks -- 1 Peter 3:21-22 (NET)

3:21 And this prefigured baptism, which now saves you– not the washing off of physical dirt but the pledge of a good conscience to God– through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Pe 3:21 - Which also

Which also ( ho kai ).

Water just mentioned.

Robertson: 1Pe 3:21 - After a true likeness

After a true likeness ( antitupon ).

Water in baptism now as an anti-type of Noah’ s deliverance by water. For baptisma see note on Mat 3:7. For antitupon see note on Heb 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding (antitupa ) to the heavenly, which is the pattern (tupon Heb 8:5) for the earthly. So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah’ s family by water. It is only a vague parallel, but not over-fanciful.

Robertson: 1Pe 3:21 - Doth now save you

Doth now save you ( humas nun sōzei ).

Simplex verb (sōzō , not the compound diasōzō ). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Rom 6:2-6), not actual as Peter hastens to explain.

Robertson: 1Pe 3:21 - Not the putting away of the filth of the flesh

Not the putting away of the filth of the flesh ( ou sarkos apothesis rupou ).

Apothesis is old word from apotithēmi (1Pe 2:1), in N.T. only here and 2Pe 1:14. Rupou (genitive of rupos ) is old word (cf. ruparos , filthy, in Jam 2:2; Rev 22:11), here only in N.T. (cf. Isa 3:3; Isa 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Heb 9:13.). Peter here expressly denies baptismal remission of sin.

Robertson: 1Pe 3:21 - But the interrogation of a good conscience toward God

But the interrogation of a good conscience toward God ( alla suneidēseōs agathēs eperōtēma eis theon ).

Old word from eperōtaō (to question as in Mar 9:32; Mat 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate’ s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether eis theon (toward God) be taken with eperōtēma or suneidēseōs .

Robertson: 1Pe 3:21 - Through the resurrection of Jesus Christ

Through the resurrection of Jesus Christ ( di' anastaseōs Iēsou Christou ).

For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Rom 6:2-6). See 1Pe 1:3 for regeneration made possible by the resurrection of Jesus.

Robertson: 1Pe 3:22 - Having gone

Having gone ( poreutheis ).

First aorist (deponent) participle (not periphrastic) of poreuomai .

Robertson: 1Pe 3:22 - Being made subject

Being made subject ( hupotagentōn ).

Second aorist passive participle of hupotassō (see 1Pe 2:18; 1Pe 3:1) in the genitive absolute construction.

Robertson: 1Pe 3:22 - Unto him

Unto him ( autōi ).

Christ. See 1Co 15:28.

Vincent: 1Pe 3:21 - The like figure whereunto

The like figure whereunto

Following a rejected reading, ᾧ , to which; so that the literal rendering would be the antitype to which. Read ὃ ἀντίτυπον , which, the antitype or as an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. Ἀντίτυπον , figure, or anti-type, is from ἀντί , over against, and τύπος , a blow. Hence, originally, repelling a blow: a blow against a blow; a counter-blow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Heb 9:24 : " the figures of the true."

Vincent: 1Pe 3:21 - Putting away

Putting away ( ἀπόθεσις )

Peculiar to Peter. Here and 2Pe 1:14.

Vincent: 1Pe 3:21 - Filth

Filth ( ῥύπου )

Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.

Vincent: 1Pe 3:21 - Answer

Answer ( ἐπερώτημα )

Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), " the seeking after God of a good and pure conscience, which is the aim and end of the Christian baptismal life." So Lange: " The thing asked may be conceived as follows: 'How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ."

This is the sense of ἐπερωτᾷν εἰς , in the only place where it occurs in scripture, 2 Samuel 11:7 (Sept.): " David asked of him how Joab did (ἐπερώτησεν εἰς εἰρήνην Ἰωάβ ) . " Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.

Vincent: 1Pe 3:22 - Gone into heaven

Gone into heaven

Perhaps with the scene of the ascension in Peter's mind.

Wesley: 1Pe 3:21 - The antitype whereof

The thing typified by the ark, even baptism, now saveth us - That is, through the water of baptism we are saved from the sin which overwhelms the world as a flood: not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us.

Wesley: 1Pe 3:22 - Angels and authorities and powers

That is, all orders both of angels and men.

JFB: 1Pe 3:21 - whereunto

The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Co 10:1-2, 1Co 10:5; Jud 1:5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare 1Jo 5:6.

JFB: 1Pe 3:21 - not the, &c.

"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.

JFB: 1Pe 3:21 - answer

Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.

JFB: 1Pe 3:21 - by the resurrection of Jesus

Joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

JFB: 1Pe 3:22

(Psa 110:1; Rom 8:34, Rom 8:38; 1Co 15:24; Eph 1:21; Eph 3:10; Col 1:16; Col 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1Pe 3:17-18.

JFB: 1Pe 3:22 - gone

(Luk 24:51). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Act 2:32-35; Act 3:21, Act 3:26; Act 10:40, Act 10:42.

Clarke: 1Pe 3:21 - The like figure whereunto, etc.

The like figure whereunto, etc. - 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 ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, 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 favor 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.

Clarke: 1Pe 3:22 - Who is gone into heaven

Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world

Clarke: 1Pe 3:22 - On the right hand of God

On the right hand of God - In the place of the highest dignity, honor, and influence

The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur . "Having abolished (swallowed down) death, that we might be made heirs of eternal life."But this addition is found in no Greek copy, nor in any other of the ancient versions

Clarke: 1Pe 3:22 - Angels and authorities and powers

Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him

If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?

Calvin: 1Pe 3:21 - The like figure whereunto // Not the putting away of the filth of the flesh // But the answer of a good conscience

21.The like figure whereunto I fully think that the relative ought to be read in the dative case, and that it has happened, through a mistake, that ὃ is put, and not ᾧ. The meaning, however, is not ambiguous, that Noah, saved by water, had a sort of baptism. And this the Apostle mentions, that the likeness between him and us might appear more evident. It has already been said that the design of this clause is to shew that we ought not to be led away by wicked examples from the fear of God, and the right way of salvation, and to mix with the world. This is made evident in baptism, in which we are buried together with Christ, so that, being dead to the world, and to the flesh, we may live to God. On this account, he says that our baptism is an antitype (ἀντίτυπον) to the baptism of Noah, not that Noah’s baptism was the first pattern, and ours an inferior figure, as the word is taken in the Epistle to the Hebrews, where the ceremonies of the law are said to be antitypes of heavenly things, (Heb 9:9.) Greek writers apply the same word to sacraments, so that, when they speak of the mystical bread of the holy Supper, they call it the antitype. But here there is no comparison made between the greater and the less; the Apostle only means that there is a likeness, and as they commonly say, a correspondence. Perhaps it might more properly be said to be correspondency, (ἀντίστροφον,) as Aristotle makes Dialectics to be the antistrophè of Rhetoric. But we need not labor about words, when there is an agreement about the thing itself. As Noah, then, obtained life through death, when in the ark, he was enclosed not otherwise than as it were in the grave, and when the whole world perished, he was preserved together with his small family; so at this day, the death which is set forth in baptism, is to us an entrance into life, nor can salvation be hoped for, except we be separated from the world.

Not the putting away of the filth of the flesh This was added, because it might be that the greatest part of men would profess the name of Christ; and so it is with us, almost all are introduced into the church by baptism. Thus, what he had said before would not be appropriate, that few at this day are saved by baptism, as God saved only eight by the ark. This objection Peter anticipates, when he testifies that he speaks not of the naked sign, but that the effect must also be connected with it, as though he had said, that what happened in the age of Noah would always be the case, that mankind would rush on to their own destruction, but that the Lord would in a wonderful way deliver His very small flock.

We now see what this connection means; for some one might object and say, “Our baptism is widely different from that of Noah, for it happens that most are at this day baptized.” To this he replies, that the external symbol is not sufficient, except baptism be received really and effectually: and the reality of it will be found only in a few. It hence follows that we ought carefully to see how men commonly act when we rely on examples, and that we ought not to fear though we may be few in number.

But the fanatics, such as Schuencfeldius, absurdly pervert this testimony, while they seek to take away from sacraments all their power and effect. For Peter did not mean here to teach that Christ’s institution is vain and inefficacious, but only to exclude hypocrites from the hope of salvation, who, as far as they can, deprave and corrupt baptism. Moreover, when we speak of sacraments, two things are to be considered, the sign and the thing itself. In baptism the sign is water, but the thing is the washing of the soul by the blood of Christ and the mortifying of the flesh. The institution of Christ includes these two things. Now that the sign appears often inefficacious and fruitless, this happens through the abuse of men, which does not take away the nature of the sacrament. Let us then learn not to tear away the thing signified from the sign. We must at the same time beware of another evil, such as prevails among the Papists; for as they distinguish not as they ought between the thing and the sign, they stop at the outward element, and on that fix their hope of salvation. Therefore the sight of the water takes away their thoughts from the blood of Christ and the power of the Spirit. They do not regard Christ as the only author of all the blessings therein offered to us; they transfer the glory of his death to the water, they tie the secret power of the Spirit to the visible sign.

What then ought we to do? Not to separate what has been joined together by the Lord. We ought to acknowledge in baptism a spiritual washing, we ought to embrace therein the testimony of the remission of sin and the pledge of our renovation, and yet so as to leave to Christ his own honor, and also to the Holy Spirit; so that no part of our salvation should be transferred to the sign. Doubtless when Peter, having mentioned baptism, immediately made this exception, that it is not the putting off of the filth of the flesh, he sufficiently shewed that baptism to some is only the outward act, and that the outward sign of itself avails nothing.

But the answer of a good conscience The word question, or questioning, is to be taken here for “answer,” or testimony. Now Peter briefly defines the efficacy and use of baptism, when he calls attention to conscience, and expressly requires that confidence which can sustain the sight of God and can stand before his tribunal. For in these words he teaches us that baptism in its main part is spiritual, and then that it includes the remission of sins and renovation of the old man; for how can there be a good and pure conscience until our old man is reformed, and we be renewed in the righteousness of God? and how can we answer before God, unless we rely on and are sustained by a gratuitous pardon of our sins? In short, Peter intended to set forth the effect of baptism, that no one might glory in a naked and dead sign, as hypocrites are wont to do.

But we must notice what follows, by the resurrection of Jesus Christ By these words he teaches us that we are not to cleave to the element of water, and that what is thereby typified flows from Christ alone, and is to be sought from him. Moreover, by referring to the resurrection, he has regard to the doctrine which he had taught before, that Christ was vivified by the Spirit; for the resurrection was victory over death and the completion of our salvation. We hence learn that the death of Christ is not excluded, but is included in his resurrection. We then cannot otherwise derive benefit from baptism, than by having all our thoughts fixed on the death and the resurrection of Christ.

Calvin: 1Pe 3:22 - Who is on the right hand of God

22.Who is on the right hand of God He recommends to us the ascension of Christ unto heaven, lest our eyes should seek him in the world; and this belongs especially to faith. He commends to our notice his session on the Father’s right hand, lest we should doubt his power to save us. And what his sitting at the right hand of the Father means, we have elsewhere explained, that is, that Christ exercises supreme power everywhere as God’s representative. And an explanation of this is what follows, angels being made subject to him; and he adds powers and authorities only for the sake of amplification, for angels are usually designated by such words. It was then Peter’s object to set forth by these high titles the sovereignty of Christ.

Defender: 1Pe 3:21 - like figure

Thus both the Flood, with its ark of safety, and baptism, with its emergence from the waters of burial, are like figures of the wonderful reality of the death and resurrection of Christ, as well as the death to sin and new life of the believer. Baptism in and of itself would, at most, be only a bath for washing off the filth of the flesh, but when experienced as a testimony of one's saving faith in the atoning death and justifying resurrection of the Lord Jesus, it becomes "the answer of [appeal for] a good conscience" toward God (Heb 9:14), secured forever by Christ's resurrection."

Defender: 1Pe 3:22 - right hand of God

This is the last of the sixteen New Testament references to Christ now being at the right hand of the Father. See notes on Psa 16:11, where the first reference occurs.

Defender: 1Pe 3:22 - subject unto him

See Eph 1:20, Eph 1:21."

TSK: 1Pe 3:21 - like // baptism // the putting // the answer // by

like : Rom 5:14; 1Co 4:6; Heb 9:24 *Gr: Heb 11:19

baptism : Mat 28:19; Mar 16:16; Act 2:38, Act 22:16; Rom 6:3-6; 1Co 12:13; Gal 3:27; Eph 5:26; Col 2:12; Tit 3:5-7

the putting : Eze 36:25, Eze 36:26; Zec 13:1; 2Co 7:1

the answer : Act 8:37; Rom 10:9, Rom 10:10; 2Co 1:12; 1Ti 6:12

by : 1Pe 1:3

TSK: 1Pe 3:22 - is gone // is on // angels

is gone : Mar 16:19; Act 1:11, Act 2:34-36, Act 3:21; Heb 6:20, Heb 8:1, Heb 9:24

is on : Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3, Heb 1:13, Heb 8:1, Heb 10:12, Heb 12:2

angels : Rom 8:38; 1Co 15:24; Eph 1:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Pe 3:21 - The like figure // Whereunto // Even baptism doth also now save us // Not the putting away of the filth of the flesh // But the answer of a good conscience // A good conscience // Toward God // By the resurrection of Jesus Christ

The like figure Greek, the antitype. Twice this word occurs in Scripture; once Heb 9:24 , where it signifies simply a type, or exemplar, or representation; and here, where it implies either the likeness or correspondence of one type with another in signifying the same thing: so that here may be two types, the deliverance of Noah and his household in the flood, and baptism, whereof the former was a type of the latter, yet so as both represent the salvation of the church; in that as the waters of the flood lifting up the ark, and saving Noah’ s family shut up in it, signified the salvation of the church; so likewise baptism signifies the salvation of those that are in the church (as in an ark) from that common destruction which involves the rest of the world: or, it signifies the truth itself, as answering the type or figure; and thus the temporal salvation of Noah, &c. from the flood, in the ark, was the type, and the eternal salvation of believers by baptism is the antitype, or truth figured by it. Our translation seems to favour the former.

Whereunto i.e. the saving eight persons by water; q.d. The salvation of believers now by baptism, answers to the deliverance of Noah then; and so this relative, whereunto, answers to the foregoing sentence, as its antecedent.

Even baptism doth also now save us viz. with an eternal salvation, in answer to the temporal deliverance of Noah by water; and that not only as it is a sign, but a seal whereby the Spirit of God confirms in the hearts of believers the faith of their justification purchased by Christ’ s death, and witnessed by his resurrection, Rom 4:25 .

Not the putting away of the filth of the flesh not merely the washing of the body with water, or the external part of baptism, which can of itself have no further effect than other bodily washings have, viz. to cleanse the flesh. And so he answers an objection which might be made: How baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in baptism which is so effectual.

But the answer of a good conscience: the Greek word here used is several ways rendered, and so this place differently interpreted: the best translation seems to be, either:

1. The petition of a good conscience, and then it notes the effect of baptism, viz. that holy confidence and security wherewith a conscience, sprinkled with the blood of Christ, addresses itself to God in prayer, as a Father. Thus the word is taken, Mat 15:23 16:2 Rom 10:20 . Or rather:

2. The stipulation, which by a metonymy is taken for the answer, promise, or restipulation required; and this agrees with our translation.

In baptism there is a solemn covenant, or mutual agreement, between God and the party baptized, wherein God offers, applies, and seals his grace, stipulating or requiring the party’ s acceptance of that grace, and devoting himself to his service; and when he out of a good conscience doth engage and promise this, which is to come up to the terms of covenant, that may properly be called the answer of a good conscience. It seems to be an allusion to the manner of baptizing, where the minister asked the party to be baptized concerning his faith in Christ, and he accordingly answered him; Dost thou believe? I believe. Dost thou renounce the devil, &c.? I renounce. See Act 8:37 .

A good conscience a conscience purified by faith from internal and spiritual defilements, (in opposition to putting away the filth of the flesh), which only sincerely answers to what God requires in baptism.

Toward God i.e. in the presence of God, with whom conscience hath to do in baptism, and who alone is the Judge of conscience, and knows whether it be good and sincere, or not: or, toward God, is to God; and then it relates to answer, and implies the answer or engagement of conscience to be made to God.

By the resurrection of Jesus Christ: either these words are to be joined to the verb save, and the rest of the verse to be read in a parenthesis, according to our translation; and then the sense is, that baptism saves us by the faith of Christ’ s resurrection, or by virtue derived from Christ’ s resurrection, under which is comprehended his death and sufferings: or they are to be joined to answer, supplying which is; and then, without a parenthesis, the text runs thus, the answer of a good conscience, which is by the resurrection of Christ; and the meaning is, that the answer of a good conscience toward God is by the resurrection of Christ, as the foundation of our believing the promise of forgiveness and free grace, inasmuch as it testifies God to be fully satisfied for sin, and Christ to have fully overcome sin, the devil, &c. For where this faith is not, there can be no good conscience, nor any sincere answering what God requires of us in baptism: if men do not believe the satisfaction of Divine justice by Christ’ s death, which is evidenced by his resurrection, they will not close with the offers of his grace, nor engage themselves to be the Lord’ s. See 1Pe 1:3 1Co 15:17 .

Poole: 1Pe 3:22 - Who is gone into heaven, and is on the right hand of God // Angels and authorities and powers // Being made subject unto him

Who is gone into heaven, and is on the right hand of God: see Rom 8:34 Heb 1:3 . This is added as another ground of faith and a good conscience.

Angels and authorities and powers: see Rom 8:38 Eph 1:20,21 Col 1:16 Col 2:10 .

Being made subject unto him viz. by his Father, to whom this subjecting all things to Christ is elsewhere ascribed, 1Co 15:27 Eph 1:22 Heb 2:8 .

PBC: 1Pe 3:21 - the like figure // Baptism doth also now save us // baptism doth also now save us // by the resurrection of Jesus Christ.

"the like figure"

This phrase indicates that Peter used Noah and the flood as an instructive figure of the present persecution his readers were suffering for their faith. Now he adds another figure to the list. Baptism, based on a public profession of faith in Christ and belief in his literal death, burial, and resurrection for our sins, is also a figure of the reality of Jesus work that makes any suffering we may face in well-doing worthwhile.

41

"Baptism doth also now save us"

In the context of the suffering Peter’s readers faced for their faith, one could well ask, " How can exposure to public ridicule and persecution save us?" If we merely look at life from an " under the sun" (Solomon and Ecclesiastes) perspective, the question is reasonable. However, if we look at life from an " above the sun" spiritual perspective, the only rational conduct is faithful, and public, obedience to the teachings of the Lord Jesus Christ.

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In the appendix to the Fulton Convention will be found these words: "We believe the Scriptures teach that there is a time salvation received by the heirs of God distinct from eternal salvation, which does depend upon their obedience. The people of God receive their rewards for obedience in this life only." Please notice that these brethren at Fulton understood that the time salvation was "distinct from" the eternal salvation. It was different from and was separate from the eternal salvation (distinct) They also stated that the benefits were received "in this life only." (timely not eternal) These brethren at Fulton also believed that this time salvation was dependent upon obedience. They stated that it "does depend upon their obedience." This time salvation is achieved only when the obedience is performed. The performance of that obedience is the fulfilling of a condition. In order for time salvation to be achieved a condition will have to be performed. One must "do" something in order to experience "time salvation." Whatever it is that one must do, it will become the performing of a condition. (doing something in this regard is performing a condition) This text in 1Pe 3:21 is a case example of "conditional time salvation".

"baptism doth also now save us"

Peter says that there is a "now salvation" in baptism. He qualifies the kind of "saving" in the parenthetical clause "not the putting away of the filth of the flesh," that is, baptism does not remove indwelling sin, "but the answer of a good conscience toward God," that is, baptism delivers a burdened subject by giving an existential sense of peace and assurance.

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This phrase has very simple words. This phrase says that baptism is the "saviour." The phrase puts in a time element—"now."

A person who is baptized must put forth some activity—he must make some signal that he desires to be baptized. If nothing else he must "submit" to be baptized. Submitting is "doing." When one submits to be baptized he is fulfilling a condition necessary to the obtaining of this particular saving. The minister who performs the baptism is also "doing" something in procuring this salvation. This is a salvation that involves "works" of creatures and it requires obedient works. And these works do fulfill conditions.

Now for questions from another standpoint. Does water baptism play any part in transporting a person to heaven? Will the failure to be baptized in water prevent a child of God from entering heaven? Does the saving produced by water baptism have anything to do with aiding a person to be in eternal heaven? Water baptism is a different (distinct) saving from the saving that will guarantee entry into eternal heaven. Water baptism is NOT for eternal salvation but water baptism is FOR a "conditional time salvation." Walking into the water and being completely plunged and raised from the water by the minister is a condition that a child of God must meet in order for this baptism that NOW saves to be achieved.

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A. T. Robertson, the eminent American New Testament Greek scholar, comments on this verse as follows: "The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Ro 6:2-6), not actual as Peter hastens to explain...Peter here expressly denies baptismal remission of sin." The design of baptism is to portray the death, burial, and resurrection of Jesus Christ and to provide the means whereby the recipient of baptism avows belief in this finished work of Christ and publicly identifies his allegiance to Jesus Christ and to His church.

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Not the putting away of the filth of the flesh

Some, particularly those who believe that baptism has eternal saving power, will offer that this phrase merely refers to the fact that baptism in water is not intended to wash dirt off the body. The inherent weakness of this interpretation becomes obvious when we consider the next phrase of the sentence, but the answer of a good conscience toward God. Dirt on the body should be removed for any number of reasons, social, cultural, and hygienic, but they have nothing to do with one’s conscience where moral issues are weighed.

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"by the resurrection of Jesus Christ."

Regardless of the culture in which we live or the heat of persecution, those who believe in the Lord Jesus Christ are commanded in Scripture to make a public declaration of their faith by submitting to baptism. Baptism makes a public declaration that you believe in the deity and supreme lordship of the Lord Jesus Christ, that He is God, no less during His Incarnation than today seated with the Father on heaven’s throne. Have you made this public profession of your faith in Him? Does your consistent lifestyle publicly declare your faith in Him, even when it might expose you to persecution or to the ridicule of those around you? What is more important at the end of the day, the approval of wicked people or the approval of God? What is more honoring to God, suffering in evil doing or suffering in well-doing? Will you join righteous Noah and the local body of faithful believers in God as they " preach righteousness"{2Pe 2:5} to a skeptical and unbelieving world around them? Will you live your life so as to become a living witness to the Lord Jesus Christ and to his saving work for you? Tell the world that you believe in Him and that you will serve Him, regardless of the cost. Be baptized and live your life in company and fellowship with people who stand with Him and with Noah!

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Haydock: 1Pe 3:21 - Baptism // Not the putting away

Baptism, &c. That is, the ark was a figure of baptism, which saveth you from the death of the soul; and as no one was saved from the waters of the deluge but those few eight persons who were in the ark, so no one can enter into heaven if he hath not been baptized, or hath had a desire of it when come to the use of reason. And such persons as are capable of knowing what they receive, must come with the dispositions of faith and a true repentance, which is here called the examination (literally, the interrogation [3]) of a good conscience, who therefore are examined whether they believe in one God and three Persons, &c. (Witham) ---

Baptism is said to be the like form with the water by which Noe [Noah] was saved, because the one was a figure of the other. ---

Not the putting away, &c. As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin: when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works, and the obedience to God's commands. (Challoner)

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[BIBLIOGRAPHY]

Conscientiæ bonæ interrogatio, Greek: eperotema. See Estius.

Haydock: 1Pe 3:22

Jesus now as our Redeemer, and as man, sitteth on the right hand of God, (see Mark xvi. 19.; Colossians i.; Hebrews i. 3. &c.) having swallowed up[4] (devoured or destroyed) death; having conquered and triumphed over the devil, sin, and death, that by his grace and his merits we might become heirs of eternal life; and is gone into heaven, Angels, &c. being made subject to him. (Witham)

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[BIBLIOGRAPHY]

These words, found in all Latin copies, and cited by the Latin Fathers, are scarce found in any Greek manuscript and so are omitted in the Protestant translation.

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Gill: 1Pe 3:21 - The like figure whereunto even baptism doth also now save us // is 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

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, Rom 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, Mar 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 Heb 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 Act 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 Rom 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 Act 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".

Gill: 1Pe 3:22 - Who is gone into heaven // and is on the right hand of God // angels and authorities and powers being made subject unto him

Who is gone into heaven,.... After he had been risen forty days, where he is received, and will remain, until the restitution of all things; and where he appears in the presence of God for his people, and ever lives to make intercession for them; and is entered as their forerunner, and is preparing mansions of glory for them; and will come again, and take them to himself, to be for ever with him, and from hence they expect him:

and is on the right hand of God; where Stephen saw him; and which is an honour never conferred on any angel, or man; and shows that Christ had done his work, and that in a way acceptable to God; the Vulgate Latin version here adds "swallowing up death, that we might be made heirs of eternal life"; but is not supported by any copy or version:

angels and authorities and powers being made subject unto him; by "angels" may be meant angels both good and bad, who are all in subjection to Christ; and by authorities and powers, the kings, princes, and governors of this world, who hold their dominions from and under the Lord Jesus Christ; and which is an argument why believers should patiently bear all their sufferings and afflictions, since Christ has the government in his hands, and he rules and overrules all things for good; and when he pleases, he can put a stop to the rage and persecutions of men; and so the apostle returns to his former argument, in the following chapter.