1 Peter 3:21

^mThe like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of ⁿa good conscience toward God,) ^oby the resurrection of Jesus Christ:

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 God,) by the resurrection of Jesus Christ:

ᾧ καὶ ἡμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν, δι᾽ ἀναστάσεως Ἰησοῦ Χριστοῦ,

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Blue Letter Bible

Poole

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.

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.

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 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.

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 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.

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.

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.