1 Peter 3:21

{23} 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 toward {p} God,) {24} by the resurrection of Jesus Christ: (23) A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience. (p) The conscience being sanctified, may freely call upon God. (24) That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.

1 Peter 3:21-22 . The like figure whereunto — Αντιτυπον , the antitype whereof, that is, the thing which corresponds, not with the water, but with the ark; even baptism doth now save us — Or is the instrument of our safety and preservation, from the guilt, power, and consequences of sin, which overwhelms the world as a flood. Not the putting away the filth of the flesh — As if he had said, By baptism I do not mean merely or chiefly the sprinkling or washing the body with water from its filthiness, which is only the outward or visible sign of baptism, but the inward renewing grace of God, producing the answer of a good conscience, or a divine consciousness that both our persons and our actions are accepted; by the resurrection of Christ — That is, the baptism which consists in the answer of a good conscience toward God, and which is the antitype or thing which was signified by Noah’s preservation in the ark, now saves us as effectually as the ark preserved Noah from destruction by the flood. It is well known the Jews laid a great stress upon their lustrations or washings. The apostle, therefore, very properly cautions his readers against such foolish dependancies. A readiness to perform their whole duty, and even to suffer persecution for the sake of truth, was absolutely necessary in the first Christians, in order to their maintaining that good conscience, to which, in their baptism, they professed a great regard, and to the exercise of which they solemnly engaged themselves

. The word επερωτημα , here rendered answer, signifies rather interrogation, and is said by Archbishop Leighton to be a judicial word, and to signify interrogations used in the law for a trial, or executing a process, and has been thought by some commentators to refer to certain interrogations, said by Cyprian and other ancient writers to be put to persons who offered themselves to baptism, concerning their faith in Christ, and their renunciation of Satan with all his works, and the vanities of the world. But it does not appear, Macknight thinks, that these questions and answers were used in the apostle’s days; and if they were not, the apostle could not refer to them. “Allowing, however,” he says, “that the word question is here put for the word answer, this answer of a good conscience, being made to God, is an inward answer, and means the baptized person’s sincere persuasion of the things which, by submitting to baptism, he professed to believe; namely, that Jesus, in whose name baptism is administered, arose from the dead, and that at the last day he will raise all from the dead to eternal life, who sincerely obey him.

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, Hebrews 9:24 : "the figures of the true." Putting away (ἀπόθεσις) Peculiar to Peter. Here and 2 Peter 1:14. Filth (ῥύπου) Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person. 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.

1 Peter 3:21 . Ὃ καὶ ἡμᾶς ἀντίτυπον ) The relative ὅ , which , stands in the place of ὕδωρ , water ; and has ἀντίτυπον added to it as an epithet; but the substantives, baptism and asking [“ answer ”], are put in apposition to it.— νῦν , now ) at this time, which is in other respects an evil time.— σώζει , saves ) brings us forth from the destruction of the whole world, and of the Jewish people. There is a reference to were saved , 1 Peter 3:20 . Peter shows that, as in former times there were some who perished through unbelief, and others who were saved through faith, so altogether in the New Testament there are some who are saved (as in this passage), others, on the contrary, who perish: ch. 1 Peter 4:4-6 : that they both experience, although in different ways, the efficacy (power) of Christ: which very thing has special force to bring forth the godly from the wicked, and to confirm them in patience.— οὐσαρκὸς , not of the flesh ) He declares why and how far baptism has so salutary an effect. There were baptisms also among the Jews; but they were such only as purified the flesh, and to this their efficacy was limited: even now the flesh is washed in baptism, but the washing of the flesh is not that in which baptism really consists, nor does it (baptism) save, so far as it is [ i.e. in respect of its being] done by the hand : comp. Ephesians 2:11 : but so far as it is the asking [“ answer ”] of a good conscience.

The word σαρκὸς , of the flesh , is emphatically put first, and the putting away of impurity is ascribed to the flesh [ i.e. “the flesh’s putting away of impurity”] (accordingly it is not said, the putting away of the filth of the flesh [as Engl. Vers.]); and the conscience is opposed to the flesh .— συνειδήσεως ἀγαθῆς ἐπερώτημα ,[33] the asking of a good conscience ) Daniel 4:14 , שאלתא (parallel to which is פחגמא , a judicial decree , Heb. דבר ), in the Septuagint, ἘΠΕΡΏΤΗΜΑ , in this one passage. But שאל and דרש are oftened rendered by the same by the word ἘΠΕΡΩΤΆΩ . The Greek Scholia have this: ἘΠΕΡΏΤΗΜΑ, ΤΟΥΤΈΣΤΙΝ, ἈῤῬΑΒῺΝ, ἘΝΈΧΥΡΟΝ, ἈΠΌΔΕΙΞΙς , an earnest, a pledge, a proof . There is no doubt but that the apostle had reference to the Hebrew שאלה . It is the part of the godly to ask , to consult, to address God with confidence; but it is the part of the ungodly not to ask Him, or to ask idols: Jdg 20:18 ; Jdg 20:23 ; Jdg 20:27 ; 1 Samuel 10:22 ; 1 Samuel 23:2 ; 1 Samuel 23:4 ; Isaiah 30:2 ; Hosea 4:12 ; in all which places the Septuagint has ἘΠΕΡΩΤᾷΝ . Therefore it is the asking of a good conscience which saves us; that is, the asking, in which we address God with a good conscience, our sins being forgiven and laid aside. Comp. 1 Peter 3:16 ; Hebrews 10:22 . This asking is given in baptism; and it is exercised in all acts of faith, of prayers, and of Christian life; and God always regards it as worthy of an answer. Comp.

The like figure; Greek, the antitype. Twice this word occurs in Scripture; once Hebrews 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, Romans 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, Matthew 15:23 16:2 Romans 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.