1 Peter 3:21
Verse
Context
Suffering for Righteousness
20who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. 21And this water symbolizes the baptism that now saves you also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ,22who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.
Sermons
Derek Prince
J. Frank Norris
Andrew Strom
Gordon FraserJ. Frank Norris
Stewart Ruch
John R. RiceSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Co1 10:1-2, Co1 10:5; Jde 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 Jo1 5:6. 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. 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 Sa2 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. 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.
Matthew Henry Bible Commentary
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 restipulation 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, Act 2:38; Act 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. - Obj. 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, Pe1 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 Act 1:9-11; Mar 16:19. He went to heaven to receive his own acquired crown and glory (Joh 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 first-fruits of his intercession, Joh 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.
Tyndale Open Study Notes
3:21 a picture of baptism: Peter might mean that, as the water floated the boat in which Noah and his family were saved, so baptism saves believers. Or he might mean that, as Noah and his family passed through water to safety, so Christians pass through the waters of baptism to salvation. Finally, he might mean that, as the water judged sin in Noah’s day, so the water of baptism washes away the sins of Christians. • Peter does not mean that water baptism saves a person regardless of that person’s heart. He adds that baptism saves only as a response to God from (or as an appeal to God for) a clean conscience, thus making clear that only people exercising faith toward God will benefit from baptism.
1 Peter 3:21
Suffering for Righteousness
20who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. 21And this water symbolizes the baptism that now saves you also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ,22who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.
- Scripture
- Sermons
- Commentary
Water Baptism - Part 2
By Derek Prince7.6K23:31Water BaptismMAT 6:33ACT 2:38ROM 1:4ROM 6:41CO 15:3COL 2:121PE 3:21In this sermon, the preacher emphasizes the importance of water baptism as a representation of the gospel message. He explains that the gospel is centered on the death, burial, and resurrection of Jesus Christ, as stated in 1 Corinthians 15. Water baptism symbolizes our acceptance of these truths and our identification with Christ through faith. The preacher highlights that through baptism, we declare that we are dead to sin and have been raised to newness of life, just as Jesus was raised from the dead by the power of the Holy Spirit. He encourages believers to continually reckon themselves dead to sin and live in the reality of their new life in Christ.
We Shall All Be Changed
By J. Frank Norris2.5K29:53ISA 40:6JHN 1:111CO 15:511PE 3:212PE 1:211JN 3:2In this sermon, the preacher addresses the concept of change in the world and the challenges that people face, such as conflict, anxiety, fear, and poverty. He shares personal experiences of witnessing the pain and loss of others, including the burial of a baby and the death of young people. The preacher emphasizes the importance of finding joy and rejoicing in the midst of these difficulties, as believers are called the children of God. He also mentions that in the upcoming sermon, he will discuss the destiny of departed loved ones and the hope of eternal life.
Are Your Garments Spotless
By Andrew Strom2.0K37:15PSA 51:10ROM 8:1EPH 5:26HEB 10:221PE 3:211JN 3:3REV 7:14
This sermon emphasizes the importance of developing a deep hatred of sin as essential to truly experiencing the New Covenant. It highlights the need for repentance, a total change of heart, and a constant purification process to maintain closeness with God. The speaker challenges believers to trust in Christ's righteousness, experience His cleanness as their own, and walk in constant communion with God without striving or self-righteousness.
Mormonism 09
By Gordon Fraser76236:39MAT 28:19ACT 2:38ROM 6:31CO 1:17EPH 2:8TIT 3:51PE 3:21In this sermon, the speaker shares his personal testimony of accepting Jesus as his Savior and becoming a new creature in Christ. He talks about the change in his life and how his friends reacted to his newfound faith. The speaker then discusses the concept of being marked by Jesus and the significance of belonging to Him. He also addresses the belief in the opportunity for salvation after death and contrasts it with the biblical teaching of judgment after death. The sermon concludes with the speaker emphasizing the role of Jesus as our Redeemer and advocate with the Father.
We Shall Not All Sleep
By J. Frank Norris70126:00ResurrectionISA 40:6JHN 1:111CO 15:511PE 1:211PE 3:211JN 3:2In this sermon, the preacher discusses the concept of change and when it will take place. He refers to the last trumpet, which signifies the end of the present age and the gathering of God's elect. The preacher emphasizes the joy and rejoicing that will come with this change, particularly in the context of being reunited with loved ones in the resurrection. He encourages the congregation to have hope and trust in God, knowing that when Christ appears, they will be transformed to be like Him. The sermon concludes with an invitation for people to confess Christ and obey Him.
Baptism Ministers the Closeness of Jesus
By Stewart Ruch34730:45Baptism1PE 3:21In this sermon, the speaker emphasizes the power of God's spirit and how it produces disproportionate responses that defy human logic. The outcome of God's work is beyond human understanding and natural abilities. The sermon focuses on the importance of baptism and how it signifies a new birth and a call to live a new life. The speaker uses the metaphor of walking to describe the ongoing journey of living out one's baptism. The sermon also highlights the concept of God doing everything and humans having a role to play in response to God's work.
Baptism Does Not Save-Does Not Help Save
By John R. Rice0LUK 23:39JHN 3:36JHN 5:24JHN 6:47ACT 16:31ROM 3:28GAL 3:27EPH 2:8TIT 3:51PE 3:21John R. Rice preaches about the importance of salvation through faith in Christ alone, emphasizing that baptism is not a requirement for salvation but a symbolic act of obedience. He clarifies that salvation is a gift of God's mercy, not earned through works or rituals like baptism. Rice highlights various Bible verses that affirm salvation by faith, such as John 3:36, John 5:24, and John 6:47, where Jesus promises everlasting life to those who believe in Him. He also addresses the misconception that baptism is necessary for salvation by explaining that it is a public declaration of one's faith and should follow a genuine heart transformation through faith in Christ.
(Reformers and Their Stepchildren) Sacramentschwarmer! - Part 1
By Leonard Verduin0MAT 26:26JHN 4:23JHN 6:53ACT 2:47ROM 10:171CO 10:20EPH 2:8COL 2:81TI 2:51PE 3:21Leonard Verduin delves into the clash between the Stepchildren of the Reformation and the Reformers, known as 'Sacramentarians,' highlighting the fundamental difference in conviction regarding the delineation of the Christian Church. The early Church emphasized preaching the Gospel and baptism for salvation, contrasting with the pre-Christian world's lack of religious dialogue. Verduin explores the early Church's belief in responding to God's controverting speech, emphasizing the importance of faith as saying yes to God's yes and no to His no. He discusses the shift towards 'Christian sacralism,' where salvation by sacramental manipulation replaced salvation by the preached Word, leading to the emphasis on acts over personal faith.
The Mystery of Faith
By G.W. North0CommunionBaptismMAT 28:19JHN 6:53ACT 2:38ROM 6:41CO 11:23GAL 3:27EPH 4:4COL 2:12HEB 10:221PE 3:21G.W. North explores 'The Mystery of Faith' by illustrating the profound connection between baptism and communion, emphasizing that water symbolizes the Holy Spirit while bread and wine represent the body and blood of Christ. He explains that baptism signifies forgiveness, cleansing, and regeneration, while communion serves as a personal testimony of this transformation. North asserts that these two ordinances are inseparable, reflecting the essential elements of spirit, body, and blood necessary for life. Together, they encapsulate the mystery of faith, ordained by the Lord to convey a complete and coherent doctrine. The relationship between baptism and communion is essential, as each complements the other in the believer's spiritual journey.
I Samuel 4:3
By Chuck Smith0Faith vs. RitualTrue Worship1SA 4:3MAT 15:8JHN 14:6ROM 10:9EPH 2:8COL 2:82TI 3:5HEB 10:24JAS 1:221PE 3:21Chuck Smith emphasizes the folly of relying on religious symbols and rituals instead of a genuine relationship with God. He explains that while outward forms of worship, like the Ark of the Covenant, are important, they should not be mistaken for the true power of faith. Smith warns against the superstitious nature of those who cling to rituals without true repentance or prayer, highlighting that true salvation comes from faith in Jesus Christ alone, not from mere participation in religious ceremonies. He calls for a deeper understanding of the spiritual significance behind these forms, urging believers to avoid the deception of trusting in rituals for salvation.
Epistle 1
By Cyprian of Carthage0MAT 6:19ROM 12:2PHP 4:6COL 3:21PE 3:21Cyprian fulfills his promise to Donatus by commending the grace of God in baptism, sharing his personal transformation, and highlighting the errors of the world. He urges contempt for worldly pleasures, encourages reading and prayer, and emphasizes the need for spiritual discipline and constant communion with God. Cyprian contrasts the corrupt and sinful nature of the world with the peace and security found in withdrawing from worldly entanglements and anchoring oneself in the salvation offered by God. He concludes by exhorting Donatus to maintain a disciplined and virtuous life, characterized by prayer, reading, and a focus on heavenly treasures over earthly riches.
Baptism Is Right, Like Christ Taught It.
By Ausbund0MAT 3:13ACT 22:16ROM 6:3COL 2:121PE 3:21Jorg Wagner preaches about the importance of baptism as taught by Christ, emphasizing that when the order of baptism is not perverted, it symbolizes His bitter death. He explains that baptism represents the washing away of our sins and the reception of grace through this act.
Catena patrum.—no. Ii. Testimony of Writers in the Later English Church to the Doctrine of Baptismal Regeneration.
By J.H. Newman0MAT 28:19MRK 16:16ACT 2:38TIT 3:51PE 3:21J.H. Newman preaches about the doctrine of Baptismal Regeneration, emphasizing that Baptism is not merely a symbolic act but a means of grace where the soul is admitted to the benefits of Christ's Atonement, including forgiveness of sin, reconciliation to God, and adoption into God's kingdom. The doctrine holds that Baptism is rightly received when there are no hindrances like impenitence or unbelief, making infants suitable recipients. Various questions arise regarding the grace given in Baptism, the conveyance of blessings, the role of Baptism in forgiveness of sins, and the state of infants dying unbaptized. The doctrine also explores the instantaneous work of Regeneration in Baptism, the indelible change in the soul, and the suspension of grace on the condition of fulfilling the covenant.
The Anabaptists
By William Cathcart0MAT 28:19MRK 16:16ACT 2:38ACT 22:16ROM 6:4GAL 3:27EPH 4:5COL 2:12TIT 3:51PE 3:21William Cathcart preaches about the history and principles of the Anabaptists during the Reformation, highlighting their rejection of infant baptism and their emphasis on believers' baptism as the only Christian baptism. The Anabaptists sought to establish churches based on regenerate church membership and separation from the ungodly, believing in the necessity of personal faith before baptism. The sermon delves into the divisions among Anabaptists, including the fanatical, Baptist Anabaptists, and mystical Anabaptists, shedding light on their struggles, beliefs, and influence on the Reformation.
The True Baptist
By G.W. North0Faith in ChristBaptismMAT 28:19MRK 16:16JHN 1:33JHN 3:5ACT 2:38ACT 10:47ROM 6:4GAL 3:27EPH 2:181PE 3:21G.W. North emphasizes the transition from John the Baptist to Jesus as THE BAPTIST, highlighting that while John's baptism required true faith, so does Jesus' baptism. He explains that Jesus commanded His apostles to baptize in the name of the triune God, assuring them of His presence through the Holy Spirit. North clarifies that the apostles' practice of baptizing in Jesus' name was not a deviation from His command but a fulfillment of it, as they operated in faith and unity with Christ. The sermon underscores the importance of faith in the baptism process, both in John's time and now under Christ's ministry. Ultimately, baptism is presented as a means of access to God through the Spirit.
1 Peter 3:21
By John Gill0SalvationBaptismMRK 16:16ACT 2:38ROM 6:4HEB 9:101PE 3:21John Gill expounds on 1 Peter 3:21, illustrating how baptism serves as a significant symbol of salvation, akin to Noah's ark. He emphasizes that baptism is not merely a physical act but a spiritual commitment that reflects a believer's faith in Christ and a good conscience towards God. Gill clarifies that while baptism is an important ordinance, it does not save in itself; rather, it is through the resurrection of Jesus Christ that believers find true salvation. He draws parallels between the ark's role in Noah's deliverance and the transformative power of baptism for those who believe. Ultimately, baptism signifies a public declaration of faith and a commitment to live a new life in Christ.
Faith Comes From Hearing Christian Preaching
By Ausbund0GEN 3:1MAT 6:24MAT 27:3ACT 2:44ACT 5:1ROM 10:17EPH 4:221PE 3:21Hans Betz preaches on the significance of faith coming from hearing Christian preaching, leading to the necessity of baptism as a covenant of a good conscience and a promise to live in God's will. Baptism symbolizes being clean in Christ and putting on His righteousness, shedding away lust, sin, and deceit. He emphasizes the importance of living in God's commune, free from greed and private property, and highlights the consequences of greed as seen in biblical examples like Ananias and Judas. Betz stresses the purity and holiness required in God's commune, where members share their gifts for the glory of God and live in unity.
What Must I Do to Be Saved?
By O.A. Burgess0MAT 28:19MRK 16:16JHN 1:29ACT 2:37ACT 16:30ACT 22:16ROM 6:3GAL 3:27COL 2:121PE 3:21O.A. Burgess preaches on the crucial question 'Sirs, what must I do to be saved?' from Acts 16:30, emphasizing the importance of understanding salvation in the light of the New Testament. The sermon delves into the necessity of salvation from sin, highlighting that Christ's central mission was to save people from the power and consequences of sin. The answer to this question lies in three key elements: faith in the Lord Jesus Christ, repentance toward God, and immersion into the name of the Father, Son, and Holy Spirit.
That We Might Live Also With Him
By C.H. Spurgeon0BaptismNew Life in ChristMAT 10:32JHN 3:36ACT 8:37ROM 6:4ROM 8:112CO 5:17GAL 2:20EPH 2:5COL 2:121PE 3:21C.H. Spurgeon emphasizes the significance of baptism as a public declaration of faith, recalling his own experience of being baptized as a testament to his commitment to Christ. He reflects on the importance of being faithful to the vow made during baptism, which symbolizes dying to the world and being raised to new life in Christ. Spurgeon encourages believers to remember their commitment and live in a manner that reflects their identity as servants of the living God, fully embracing the life that comes from being united with Christ.
The Sacraments
By J.H. Newman0MAT 28:19MRK 16:16LUK 22:19JHN 3:5EPH 2:81PE 3:21J.H. Newman delves into the definition of sacraments, particularly focusing on the distinction between the five rites commonly called sacraments and the sacraments of the Gospel, such as Baptism and the Lord's Supper. He emphasizes that sacraments must have an outward sign ordained by God or Christ to be considered as such. While the Church has the power to dispense grace through its rites, only Baptism and the Lord's Supper meet the criteria of sacraments with visible signs ordained by God. Newman highlights the importance of understanding the true meaning and significance of sacraments as visible signs of an inward spiritual grace given by Christ.
Baptism: What Saith the Scripture?
By Harry Ironside0BaptismConversionPSA 119:130MAT 28:19JHN 3:3ACT 2:38ROM 5:1ROM 6:3GAL 2:202TI 3:16JAS 1:51PE 3:21Harry Ironside addresses the topic of baptism, emphasizing the need for true conversion to God before one can understand its significance. He explains that baptism is not merely a ritual but a profound declaration of faith and identification with Christ's death and resurrection. Ironside distinguishes between John's baptism of repentance and Christian baptism, asserting that the latter symbolizes the believer's new life in Christ. He urges listeners to reflect on their own conversion experience and the importance of being baptized as an act of obedience to Christ's command. Ultimately, he highlights that baptism is a public affirmation of faith and should be performed with a clear understanding of its meaning.
Two Chosen Vessels
By G.W. North0The Role of ApostlesBaptism Of The Holy SpiritMAT 28:19JHN 3:5ACT 2:4ACT 10:44ACT 19:2ROM 8:91CO 12:13GAL 3:27EPH 4:51PE 3:21G.W. North emphasizes the distinct paths of Peter and Paul in their ministries, illustrating how their unique backgrounds shaped their understanding and approach to preaching the Gospel. Peter, rooted in Jewish tradition, struggled to fully embrace the new covenant, while Paul, with his liberal upbringing, quickly recognized the significance of the Gospel for the Gentiles. North argues that God's choice of Paul as the apostle to the Gentiles was intentional, as it aligned with His purpose for the early Church. He highlights the importance of spiritual baptism over water baptism, asserting that God's desire is for believers to be immersed in the Holy Spirit. Ultimately, North calls for a deeper understanding of the transformative power of the Holy Spirit in the life of the Church.
- Adam Clarke
- Jamieson-Fausset-Brown
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Co1 10:1-2, Co1 10:5; Jde 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 Jo1 5:6. 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. 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 Sa2 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. 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.
Matthew Henry Bible Commentary
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 restipulation 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, Act 2:38; Act 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. - Obj. 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, Pe1 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 Act 1:9-11; Mar 16:19. He went to heaven to receive his own acquired crown and glory (Joh 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 first-fruits of his intercession, Joh 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.
Tyndale Open Study Notes
3:21 a picture of baptism: Peter might mean that, as the water floated the boat in which Noah and his family were saved, so baptism saves believers. Or he might mean that, as Noah and his family passed through water to safety, so Christians pass through the waters of baptism to salvation. Finally, he might mean that, as the water judged sin in Noah’s day, so the water of baptism washes away the sins of Christians. • Peter does not mean that water baptism saves a person regardless of that person’s heart. He adds that baptism saves only as a response to God from (or as an appeal to God for) a clean conscience, thus making clear that only people exercising faith toward God will benefit from baptism.