1 Peter 3:21

The like figure whereunto even baptism doth also now save us. The reading of the Textus Receptus ᾦ , represented by "whereunto," is without authority; all the uncial manuscripts have ὂ , "which," in the nominative case. The oldest manuscripts also read "you" instead of "us." The antecedent of the relative ὂ 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 Gentries, 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; 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) ὂ 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 ( 2 Peter 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, Daniel 4:17 ]), 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 AE cumenius in paraphrasing ἐερώτημα by ἀῤῥαβών 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 ).