(21) The like figure whereunto even baptism doth also now save us.--There are two undoubted false readings in this sentence which must be cleared away before we can consider the meaning. First, the word "whereunto" is a mistake for the more difficult which; and second, it should be you, not "us." We may then translate, either, Which baptism also, in antitype, doth now save you, or else, Which (water) also, in antitype, now saveth you--baptism. The first is less likely, both from the order of the words in Greek, and also because of the difficulty of calling the Flood point-blank a baptism. According to the second translation, the water through which Noah was saved is said in the present day ("now," as opposed to "in the days of Noe") to save us (the "you" is emphatic). It does so, in the same sense as we might say, for instance, that the sprinkling of the paschal blood saves us: that is to say, it foreshadowed something which does as a fact save us. This St. Peter expresses by the adjective which may be rendered "in antitype." The thing it represented is Christian baptism. Where, then, lies the likeness between the two? Not merely in the identity of the element water, which serves but to arrest the fancy, and make one think of the deeper resemblance. One obvious point is that the number of persons accepting the proffered salvation at the present crisis is, as in the days of Noe, very small compared with those who reject it. The main thought, however, is not of the Christians, as a body or family (like Noe's), being saved while others are lost. For each individual by himself there is a meaning in his baptism which is prefigured by the Flood; and the explanation of baptism which follows, and the opening of the next chapter, show that the Apostle was thinking chiefly of this individual application. As the passage of Israel through the Red Sea is described as a baptism (1Corinthians 10:2) because it marked their transition from the state of bondage to a new national life, and left their enemies destroyed in the water, so Noe's safe passage through the Flood is a type of baptism, because it was a regeneration of humanity, it was a destruction of the carnal, sensual element (Genesis 6:3. "he also is flesh"), it washed the human race from its pollutions, and man rose to a new and more spiritual existence for the time being, with the bow for a sign of a perpetual covenant made. So baptism is a destruction and death to the flesh, but a new life to the spirit. It must be observed how carefully St. Peter expresses the permanent effect of baptism by the present tense "saveth:" not "saved you," nor "hath saved you;" it is a living and ever present fact, the "everlasting benediction of His heavenly washing;" it washes the neophyte not from past sins only, but from those which he afterwards commits, if only he still repents and believes.

Not the putting away of the filth of the flesh.--The Apostle is not cautioning his readers against the thought that baptism acted ex opere operato, as a charm, but he is telling them, on the contrary, that it is no external rite. He was writing to Jews, who were very familiar with ceremonial washings, or "baptisings," which, though they symbolised a cleansing from sin, really effected nothing but to make the skin less dirty.

But the answer of a good conscience toward God.--An expression which has caused almost as much difficulty as any in the New Testament. The difficulty lay especially in two points: first, that the context was so involved as to give little indication what to expect; secondly, that the Greek word (eperotema) which is here rendered "answer" is so seldom found. and might easily take such various shades of meaning. (1) Touching the word itself, we may at once reject the translation "answer," for it could only mean an "answer" in that sense in which "question" and "answer" are identical, both of them being "the thing asked," the subject matter of both being the same; but so cumbersome a sense is not in keeping here. (2) Next we may consider the attractive theory that it means a "contract." The form in which a contract was made was as follows: N says to M, "Dost thou promise?" and M answers, "I promise." Now in Byzantine Law-Greek such a contract is known as an eperotema, or "questionment," from the question with which proceedings began. And, as a matter of fact, the baptismal covenant has undoubtedly been entered upon from the earliest times with just such questions and answers. Tertullian speaks of this (De Corona, chap. iii.) as an ancient custom in the end of the second century. There are, however, three serious objections: first, that "the contract of a good conscience" is a somewhat vague and imperfect phrase, and far more difficult in Greek than in English; secondly, that there is no trace of the legal term eperotema until centuries after the date of St. Peter, or of Tertullian either; thirdly, that had eperotema been a recognised term for a "contract" in St. Peter's time, we should have been certain to find this explanation in some of the Greek Fathers. (3) The usual meaning of the verb would lead us towards a less unsatisfactory conclusion. Eperotan is "to put a question" for further information's sake. And we may remark that the order of the Greek would strongly suggest that the words "toward God" should be attached (in spite of the analogy of Acts 24:16) not to "good conscience," but to the word eperotema. Now, there is a constant use of the verb eperotan in the Old Testament in connection with the name of God. In Joshua 9:14, Judges 1:1; Judges 18:5, and many other places, it means "to consult God," "to inquire of the Lord," to seek to Him for direction. Or, with a slightly different turn, it is used, as in Isaiah 19:3; Isaiah 65:1, for "to inquire after God," in which sense it finds its way into the New Testament in Romans 10:20. Thus baptism would be said to be, "not the flesh's putting away of dirt (for so it might be turned, though it is somewhat forced), but a good conscience's inquiry at the hands of God," or "a good conscience's inquiry after God." Observe that if the "good conscience" is the agent in this transaction, as here expressed, St. Peter would recognise (as in Luke 8:15) the man's happy state of soul before baptism, and baptism would be the mode of his further approach to God. That this is good doctrine cannot be denied. (4) There is, however, another version for which a still better case can be made out: viz., "demand." It is true that the verb eperotan more frequently means "to ask" a question than "to ask" a boon, expecting a verbal response rather than a practical one; but it is once used in the New Testament in the latter sense (Matthew 16:1), and in the Old Testament also (as Psalm 137:3). And the only other instance of the word eperotema in inspired literature makes for this view. This occurs in Daniel 4:17, where the English has "demand," and the Latin petitio. There is, indeed, almost as much difficulty in ascertaining the exact sense there as here; but, on the whole, it seems to mean the "demand" for Nebuchadnezzar's degradation. This was evidently the meaning assigned to our present passage by the anonymous Father in the Catena, for, wrongly joining the words "through the resurrection" with eperotema, he says: "It teacheth also how we beseech of Him; and how? by confessing the resurrection of the Lord." Taking, then, the rendering "demand," a further question arises: Does St. Peter mean that baptism is the demand (made by God or the Church upon the man) for a good conscience towards God? or the demand made by a good conscience upon God, without specifying the demand? or finally, the demand upon God (made by the man) for a good conscience? Of these the second seems the weakest, because it leaves the nature of the demand so open, and because the notion of a good conscience previous to baptism is less suited to the context. The first would indeed give a vigorous sense. St. Peter would then be saying, "Have a good conscience (1Peter 3:16), for, besides all else, it is your baptismal obligation, and in defiling conscience you forfeit your baptismal salvation;" but it labours under the defect of connecting "toward God" with "conscience" instead of with "demand," and it is imperfect, moreover, in not demanding a good conscience toward men as well as toward God. The last seems both the clearest in itself, the best antithesis to the balancing clause, and the most in keeping with the context. It will then be: "Noah's flood, in antitype, to this day saves you--that is to say, baptism, which is no cleansing of the skin from dirt, but an application to God for a clear conscience." A "good conscience," in this case, will not mean an honest frame of mind, but a consciousness of having nothing against you, such as would come to even the chief of sinners from the baptismal remission of sins. "Conscience" is used in this retrospective sense four times in Hebrews (Hebrews 9:9; Hebrews 9:14, and Hebrews 10:2; Hebrews 10:22); and, indeed, in 1Peter 3:16 it meant "having nothing on your mind because of the past," rather than "being sure that you mean well." And how well this suits the context! The Apostle, from 1Peter 3:13 to 1Peter 4:6, is uttering the praises of a clear conscience, and warning from everything that could defile it. "With this," he says, "you cannot be harmed; with this, you will be always ready to defend the faith when called to account. It was because He had this that Christ was able to atone for you and bring you to God, and to conduct His mission to the dead, and to give by His resurrection an efficacy to your baptism; and that baptism itself only saves you by the fact that in it you ask and receive the cleansing of the conscience." . . .

Verse 21. - The like figure whereunto even baptism doth also now save us. The reading of the Textus Receptus ω΅ι, represented by "whereunto," is without authority; all the uncial manuscripts have ο}, "which," in the nominative case. The oldest manuscripts also read "you" instead of "us." The antecedent of the relative must be the word immediately preceding, ὕδατος, water; the word "baptism" is added in apposition, to define more clearly the apostle's meaning; the water which saves is the water of baptism. Thus the literal translation will be, "Which (as) antitype is saving you also, (namely) baptism;" that is, the water which is saving you is the antitype of the water of the Flood. That water was made the means of saving a few; it bore up the ark in which they were. It saved them, perhaps, from the malice of the ungodly; it saved them from that corruption which was almost universal; it was the means of saving the race of men as by a new birth through death into a new life, a new beginning; it washed away the evil, those who suffered for evil-doing, and so saved those who had doubtless been suffering for well-doing. Thus it is the figure (τύπος) of the antitype (ἀντίτυπον) baptism; the two (the water of the Flood and the water of baptism) correspond as type and antitype. The ἀντίτυπον is the counterpart of the τύπος; and as τύπος sometimes means the original, sometimes the figure, there is a correspondent variation in the meaning of ἀντίτυπον. Delitzsch says, on Hebrews 9:24, "We have found τύπος at 1 Peter 8:5 used in the sense of an original figure - a model from which a copy is made; such copy from an original (or architype) is that designated as ἀντίτυπα here. Τύπος again (as at Romans 5:14) is used in the sense of a prophetic foretype, of which the accomplishment is reserved for the future (τύπος τῶν μελλόντων); and that accomplishment is again called ἀντίτυπον (antitype); e.g. baptism, at 1 Peter 3:21, is in this sense an ἀντίτυπον of the Deluge. The earthly reflection of the heavenly archetype, and the actual fulfillment of the prophetic τύπος, are each called ἀντίτυπον." Here the water of the Flood is the prophetic foretype; baptism is the accomplishment. "Baptism," St. Peter says, "is saving you," the few Christians, separating you from the vast number of Gentiles, whom in some sense it condemns through their rejection of God's offered mercy (comp. Hebrews 11:7), saving you from the corruption of their evil example, bringing you into the ark of Christ's Church, bearing up that ark through the grace of the new birth. The apostle says, "Baptism is saving you;" he does not say, "hits saved;" he is using the present tense in its proper sense of an incomplete action; it brings us into a state of salvation, into covenant with God. But it is only the beginning, the birth; the growth must follow; the death unto sin, the new birth unto righteousness, must be realized in actual life; otherwise, alas! we shall have received the grace of God in vain (comp. Titus 3:5). (Not the putting away of the filth of the flesh, but the answer of a good conscience toward God.) St. Peter hastens to explain his statement. Baptism doth save us, but not the mere outward ceremony; you may "make clean the outside" with the most scrupulous care; you may be very careful in putting away the filth of the flesh (or, if the genitive is to be regarded as subjective, with Bengel, the flesh may put away its filth); but more is needed than the old Jewish washings, the frequent purifications. Comp. Justin Martyr, ' Dial. cum Trypho,' p. 331 (quoted by Huther), Τί γὰρ ὄφελος ἐκείνου τοῦ βαπτὶσματος (the Jewish washing) ο} τὴν σάρκα καὶ μόνον τὸ σῶμα φαιδρύνει βαπτίσθητε τὴν ψυχήν. Observe that St. Peter uses the word here rendered "putting away" (ἀπόθεσις) again in the Second Epistle (1. 14) of putting off the earthly tabernacle (comp. also 1 Peter 2:1, where he uses the corresponding participle, ἀποθέμενοι). The next clause presents great difficulty. Is the genitive subjective or objective? What is the meaning of ἐπερώτημα? The word ἐπερώτημα occurs only in one other place in the Greek Scriptures (Daniel 4:14 [in the Authorized Version, 4:17D, where it is translated "demand;" the corresponding verb is of frequent occurrence; as in Romans 10:20, "them that asked not after me;" and 2 Kings 11:7 (2 Samuel 11:7, in the Authorized Version), where it is joined with the preposition εἰς, as in this verse. Thus ἐπερώτημα seems to mean an "inquiry," and the genitive is probably subjective. The inner meaning of baptism is not that the flesh puts away its filth, but that a good conscience inquires after God. The outward and visible sign doth not save if separated from the inward and spiritual grace. The first is necessary, for it is an outward sign appointed by Christ; but it will not save without the second; those who draw near to God must have their bodies washed with pure water, but also their hearts sprinkled from an evil conscience (Hebrews 10:22). The inner cleansing of the soul results in a good conscience, a consciousness of sincerity, of good intentions and desires, which will instinctively seek after God. And that good conscience is the effect of baptism, when baptism has its perfect work, when those who have once been grafted into the true Vine abide in Christ, when those who have once been baptized in one Spirit into one body keep the unity of the Spirit, Christ dwelling in them, and they in Christ. Archbishop Leighton explains the word ἐπερώτημα as "the whole correspondence of the conscience with God, and with itself as towards God, or in the sight of God." If the genitive is regarded as objective, the meaning will be, "an inquiry addressed to God for a good conscience;" the soul, once awakened, seeks continually fuller purification, hungers and thirsts after righteousness. This gives a good sense, but seems less suitable in this context. It is possible also to join the preposition εἰς with συνείδησις in the sense of a good conscience in relation to God; but it seems much more natural to connect it with ἐπερώτημα. Some commentators follow AEcumenius in paraphrasing ἐερώτημα by ἀῥῤαβών ἐνέχυρον ἀπόδειξις; they take the ground that, in legal language, the word was used in the sense of a contract, and they see in St. Peter's words a reference to the covenant made with God in baptism, and to the questions and answers in which, from the earliest times, that covenant was expressed; ἐπερώτημα being used in a general sense so as to cover answers as well as questions. This is a possible alternative, but the word seems to have acquired this meaning in later times. By the resurrection of Jesus Christ. These words refer back to "baptism doth also now save us." Baptism derives its saving effect from the resurrection of our Lord; without that resurrection it would be an empty form (see note on 1 Peter 1:3).

Parallel Commentaries ...


And
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[this water]
ὃ (ho)
Personal / Relative Pronoun - Nominative Neuter Singular
Strong's 3739: Who, which, what, that.

symbolizes
ἀντίτυπον (antitypon)
Adjective - Nominative Neuter Singular
Strong's 499: Neuter of a compound of anti and tupos; corresponding, i.e. A representative, counterpart.

[the] baptism
βάπτισμα (baptisma)
Noun - Nominative Neuter Singular
Strong's 908: The rite or ceremony of baptism. From baptizo; baptism.

[that] now
νῦν (nyn)
Adverb
Strong's 3568: A primary particle of present time; 'now'; also as noun or adjective present or immediate.

saves
σῴζει (sōzei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.

you—
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

the removal
ἀπόθεσις (apothesis)
Noun - Nominative Feminine Singular
Strong's 595: A putting off, a laying down. From apotithemi; a laying aside.

of dirt
ῥύπου (rhypou)
Noun - Genitive Masculine Singular
Strong's 4509: Filth, filthiness, dirt, squalor. Of uncertain affinity; dirt, i.e. depravity.

from the body,
σαρκὸς (sarkos)
Noun - Genitive Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

[the] pledge
ἐπερώτημα (eperōtēma)
Noun - Nominative Neuter Singular
Strong's 1906: Inquiry, request, appeal, demand; a profession, pledge. From eperotao; an inquiry.

of a clear
ἀγαθῆς (agathēs)
Adjective - Genitive Feminine Singular
Strong's 18: A primary word; 'good'.

conscience
συνειδήσεως (syneidēseōs)
Noun - Genitive Feminine Singular
Strong's 4893: The conscience, a persisting notion. From a prolonged form of suneido; co-perception, i.e. Moral consciousness.

toward
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

God.
Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[It saves you] through
δι’ (di’)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

[the] resurrection
ἀναστάσεως (anastaseōs)
Noun - Genitive Feminine Singular
Strong's 386: A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.

of Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ,
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.


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NT Letters: 1 Peter 3:21 This is a symbol of baptism which (1 Pet. 1P iP i Pet)