1 Peter 3:21

[Swampguy]

Can someone help me understand what Peter is saying here about baptism and salvation? Can you send me to some good commentaries of this passage? Thanks, Tim

 

[Contra_Mundum]

Here are the thoughts of Simon Kistemaker (SJK completed the Baker Commentary Series on the NT begun by Wm. Hendricksen).

3. Baptism
3:20b"“21a
At this point Peter changes the topic, introduces symbolism, and develops the theme baptism. The flood represents baptism and baptism characterizes salvation. The division of the text, unfortunately, is awkward in many translations. We do well to mark this division with a separate sentence, as the translators of the New International Version have done.
20b. In it only a few people, eight in all, were saved through water, 21a. and this water symbolizes baptism that now saves you also"”not the removal of dirt from the body but the pledge of a good conscience toward God.
We make these observations:
a. History
The building of the ark in the days of Noah took a considerable period of time, but when the day of the flood came only a few people entered the ark. Peter is specific and mentions that only eight persons (Noah and his wife, three sons and their wives) were saved.
The paucity of persons who actually entered the ark and were saved from the destructive waters of the flood stands in stark contrast to the masses who drowned. Even though we have no scriptural evidence, we assume that of the people who drowned, many helped Noah build the ark. Of the multitudes who had heard Noah, "œa preacher of righteousness" (II Peter 2:5), and who had seen the slow but steady progress of constructing the ark, not one was saved. However, Peter stresses not the negative but the positive side: "œeight in all were saved" (Gen. 7:13, 23). The verb with the following prepositional phrase literally says, "œwere saved by going through the water."
The phrase through water raises some questions. For example, how were the eight survivors saved by going through the water if the flood had a destructive effect? One observation is that the waters of the flood drowned the masses but caused the ark to float.69 More to the point, however, we see that the household of Noah went into the ark and left behind a world of iniquity. After going through the waters of the flood for more than a year, Noah´s family left the ark and knew that God had saved them from being drowned by an ocean of human corruption. Note that the believers were only eight in number. Before the flood of wickedness could sweep away the members of Noah´s household, God saved them and continued the human race.
In his second epistle, Peter draws a parallel between Noah and Lot. Both men were tortured by the lawlessness of their times. But observe that Peter concludes the parallel on Noah and Lot by saying, "œAnd if [God] rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men, "¦ then the Lord knows how to rescue godly men from trials" (II Peter 2:7"“9).70
b. Symbol
Peter continues, "œAnd this water symbolizes baptism that now saves you also." These words have caused much debate among scholars in respect to the significance of baptism. The expression this water looks backward to the waters of the flood and forward to the water of baptism. "œNoah´s deliverance through the waters of the flood is seen as a prefiguration and type of the saving event of baptism."71
What does Peter mean when he introduces the term symbol? Are the waters of the flood the original and is baptism a symbol of the flood? No, not really. We should not make any comparison between something great (the flood waters) and something small (the water of baptism), because Peter is only indicating likeness or correspondence.72 The text allows for a resemblance between the flood and baptism. That is, as the flood waters cleansed the earth of man´s wickedness, so the water of baptism indicates man´s cleansing from sin. As the flood separated Noah and his family from the wicked world of their day, so baptism separates believers from the evil world of our day. Baptism, then, is the counterpart of the flood.73
Peter tells the readers of his epistle that "œbaptism now saves you." What precisely does he mean? Does baptism itself save a person? Before we answer these questions, let us examine Scripture, which teaches in the Old and the New Testaments that sins are washed away. For example, look at these passages:

David prays, "œWash away all my iniquity and cleanse me from my sin" (Ps. 51:2).
God says to Israel, "œI will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols" (Ezek. 36:25).
Ananias instructs Paul to "œget up, be baptized and wash your sins away" (Acts 22:16).
Paul writes, "œ[God] saved us through the washing of rebirth and renewal by the Holy Spirit" (Titus 3:5).
Baptism is a symbol for cleansing the believer from sin, but Scripture does not teach that baptismal water saves a person. Rather, a believer is saved because of Christ´s atoning death on the cross and his resurrection from the grave (Rom. 6:4). Baptism is a symbol of the shed blood of Christ that cleanses the believer from sin.
c. Reality
Peter explains how baptism saves the believer. By explaining baptism first negatively and then positively, Peter writes that baptism is "œnot the removal of dirt from the body but the pledge of a good conscience toward God." When we wash dirt from the body, we cannot compare this action to baptism. Baptism is a sacrament Christ instituted and which we administer by the washing with water. But the sacrament of baptism alone is not effective in obtaining salvation. Baptism that saves a person must be expressed by the outward ceremony of this sacrament and through the "œpledge of a good conscience toward God" that comes from the believer´s heart.
Some commentators see a connection between the Old Testament rite of circumcision and the New Testament sacrament of baptism. They are of the opinion that in the wording "œremoval of dirt from the body," Peter may imply that he is thinking about the rite of circumcision. If this is so, then this passage indicates a link between circumcision and baptism (compare Col. 2:11"“12).74
After saying that baptism is not "œthe removal of dirt from the body," Peter states the positive side of the sacrament and adds that baptism denotes "œthe pledge of a good conscience toward God." Mark the word pledge. This is a crucial word that is also translated "œrequest" or "œappeal to God for a clear conscience."75
Here, then, are the differences in translation. Does the believer make a "œpledge [with] a good conscience toward God"? In this version, we look at baptism from our point of view and express ourselves subjectively. The other translation is that the believer "œappeals to God for a clear conscience." When we ask God to help us, we see the importance of baptism objectively. Without God´s aid we are unable to make a pledge to serve him.
Although translators present numerous variations in their versions, they lean more toward the subjective than the objective reading of this part of the text.76 If we take the subjective translation of the text, the term pledge signifies "œresponse." In short, the believer receives not only the sign of baptism with water; he also responds by "œkeeping a clear conscience" (see v. 16). The person in charge of the baptismal ceremony asks the candidate for his response to becoming a member of the church. When the candidate is baptized, he pledges to serve the Lord with a good conscience.77 If the water of baptism symbolizes the washing away of sins, then the believer´s response to God is to live conscientiously to his honor and glory.
Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 16: New Testament commentary : Exposition of the Epistles of Peter and the Epistle of Jude. Accompanying biblical text is author's translation. New Testament Commentary (Page 146). Grand Rapids: Baker Book House.

 

[VirginiaHuguenot]

Matthew Henry:

1 Pet 3:21-22

Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,

I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or re-stipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.

II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn, 1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Acts 2:38; Acts 22:16. 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God."”Objection. Infants cannot make such an answer, and therefore ought not to be baptized."”Answer, the true circumcision was that of the heart and of the spirit (Rom 2:29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.

III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, 1 Pet 3:22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Acts 1:9-11; Mark 16:19. He went to heaven to receive his own acquired crown and glory (John 17:5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the firstfruits of his intercession, John 16:7. 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power. 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.

Matthew Poole:

1 Pet 3:21. 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, etc. 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, Matt 15:23; Matt 16:2; Rom 10:20. Or rather, 2. The stipulation, which by a metonymy is taken for the answer, promise, or re-stipulation 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, etc.? I renounce. See Acts 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, etc. 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 1 Pet 1:3; 1 Cor 15:17.

See also WCF 27:3, WLC 161, WLC 163, WLC 167, WSC 91.