1 Peter 3:21: baptism now saves you

c. 198–203 · Tertullian, On Baptism (De baptismo) 8

Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord “in the shape of a dove,” in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall. And accordingly He says, “Be ye simple as doves.” Even this is not without the supporting evidence of a preceding figure. For just as, after the waters of the deluge, by which the old iniquity was purged—after the baptism, so to say, of the world—a dove was the herald which announced to the earth the assuagement of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace; so by the self-same law of heavenly effect, to earth—that is, to our flesh—as it emerges from the font, after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark.

386–429 · Augustine of Hippo, Letters 164.15

Consider, however, I pray you, whether all that the Apostle Peter says concerning spirits shut up in prison, who were unbelieving in the days of Noah, may not after all have been written without any reference to hell, but rather to those times the typical character of which he has transferred to the present time. For that transaction had been typical of future events, so that those who do not believe the gospel in our age, when the Church is being built up in all nations, may be understood to be like those who did not believe in that age while the ark was a preparing; also, that those who have believed and are saved by baptism may be compared to those who at that time, being in the ark, were saved by water; wherefore he says, “So baptism by a like figure saves you.”

1551 · John Calvin, Commentary on 1 Peter 3.21

The meaning, however, is not ambiguous, that Noah, saved by water, had a sort of baptism. And this the Apostle mentions, that the likeness between him and us might appear more evident. It has already been said that the design of this clause is to shew that we ought not to be led away by wicked examples from the fear of God, and the right way of salvation, and to mix with the world. This is made evident in baptism, in which we are buried together with Christ, so that, being dead to the world, and to the flesh, we may live to God. On this account, he says that our baptism is an antitype (ἀντίτυπον) to the baptism of Noah, not that Noah’s baptism was the first pattern, and ours an inferior figure, as the word is taken in the Epistle to the Hebrews, where the ceremonies of the law are said to be antitypes of heavenly things, (Hebrews 9:9,10.) Greek writers apply the same word to sacraments, so that, when they speak of the mystical bread of the holy Supper, they call it the antitype. But here there is no comparison made between the greater and the less; the Apostle only means that there is a likeness, and as they commonly say, a correspondence.

1888 · Alfred Plummer, The Expositor's Bible: The Pastoral Epistles Titus, Chapter XXV

In illustration of the Greek construction we may compare that used by St. Peter of the event which he takes (and the Church of England in her baptismal service has followed him) as a type of Christian baptism. “When the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: which also after a true likeness doth now save you, even baptism.” St. Peter says that Noah and his family “were saved by means of water” (δι’ ὕδατος), just as St. Paul says that God “saved us by means of the laver of regeneration” (διὰ λουτροῦ παλιγγενεσίας). In each case the water is the instrument of salvation. And the analogy does not end with the identity of the instrument; that is the mere external resemblance between the flood and baptism. The main part of the likeness lies in this, that in both cases one and the same instrument both destroys and saves. The Flood destroyed the disobedient by drowning them, and saved Noah and his family by floating them into a new home. Baptism destroys the old corrupt element in man’s nature by washing it away, and saves the regenerated soul by bringing it into a new life. And the other event which from the earliest days has been taken as a figure of baptism is of the same kind. At the crossing of the Red Sea, the water which destroyed the Egyptians saved the Israelites. In all these cases God was not tied to use water, or any other instrument. He could have saved Noah and the Israelites, and destroyed the disobedient and the Egyptians, just as He could have healed Naaman and the man born blind, without employing any means whatever. But for our edification He condescends to employ means, such as we can perceive and understand.

1888 · Marcus Dods, The Expositor's Bible: The Book of Genesis Chapter V. The Flood

When there seemed little hope of the godly line being able to withstand the influence of the ungodly, the Flood came and left Noah’s family in a new world, with freedom to order all things according to their own ideas. In this Peter sees some analogy to baptism. In baptism, the penitent who believes in the efficacy of Christ’s blood to purge away sin, lets his defilement be washed away and rises new and clean to the life Christ gives. In Christ the sinner finds shelter for himself and destruction for his sins. It is God’s wrath against sin that saves us by destroying our sins; just as it was the Flood which devastated the world, that at the same time, and thereby, saved Noah and his family.

1539–1540 · Menno Simons, Foundation and Plain Instruction of the Saving Doctrine Concerning Baptism

The holy apostle Peter also explains the same and says, that "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 (or the covenant of a good conscience toward God), by the resurrection of Jesus Christ," 1 Pet. 3:21. Here Peter teaches us how the inward baptism saves us, by which the inner man is washed, and not the outward baptism by which the flesh is washed; for only this inward baptism, as already stated, is of value in the sight of God, while outward baptism follows only as an evidence of obedience which is of faith; for could outward baptism save without the inner washing, the whole Scriptures which speak of the new man, would be spoken to no purpose. The kingdom of heaven would be bound to elementary water; the blood of Christ would be shed in vain, and no one that is baptized could be lost. No, no! outward baptism avails nothing so long as we are not inwardly renewed, regenerated, and baptized of God, with the heavenly fire and the Holy Ghost.

1551 · John Calvin, Commentary on 1 Peter 3.21

Not the putting away of the filth of the flesh This was added, because it might be that the greatest part of men would profess the name of Christ; and so it is with us, almost all are introduced into the church by baptism. Thus, what he had said before would not be appropriate, that few at this day are saved by baptism, as God saved only eight by the ark. This objection Peter anticipates, when he testifies that he speaks not of the naked sign, but that the effect must also be connected with it, as though he had said, that what happened in the age of Noah would always be the case, that mankind would rush on to their own destruction, but that the Lord would in a wonderful way deliver His very small flock. We now see what this connection means; for some one might object and say, “Our baptism is widely different from that of Noah, for it happens that most are at this day baptized.” To this he replies, that the external symbol is not sufficient, except baptism be received really and effectually: and the reality of it will be found only in a few.

1559 · John Calvin, Institutes of the Christian Religion 4.15.2

In this sense is to be understood the statement of Paul, that “Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word” (Eph. 5:25, 26); and again, “not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost” (Titus 3:5). Peter also says that “baptism also doth now save us” (1 Peter 3:21). For he did not mean to intimate that our ablution and salvation are perfected by water, or that water possesses in itself the virtue of purifying, regenerating, and renewing; nor does he mean that it is the cause of salvation, but only that the knowledge and certainty of such gifts are perceived in this sacrament.

1674 · John Owen, Pneumatologia, or a Discourse Concerning the Holy Spirit (Books I-V) 3.1

Regeneration doth not consist in these things, which are only outward signs and tokens of it, or at most instituted means of effecting it; for the nature of things is different and distinct from the means and evidences or pledges of them: but such only is baptism, with the profession of the doctrine of it, as is acknowledged by all who have treated of the nature of that sacrament. 2. The apostle really states this case, 1 Pet. iii. 21, “In answer 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.” The outward administration of this ordinance, considered materially, reacheth no farther but to the washing away of “the filth of the flesh;” but more is signified thereby. There is denoted in it the restipulation of a “good conscience toward God, by the resurrection of Jesus Christ” from the dead, or a “conscience purged from dead works to serve the living God,” Heb. ix. 14, and quickened by virtue of his resurrection unto holy obedience.

c. 1714 · Zech. Merrill, Commentary on 1 Peter 3.21-22

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.

1754 · John Wesley, Explanatory Notes on 1 Peter 3.21

The antitype whereof - The thing typified by the ark, even baptism, now saveth us - That is, through the water of baptism we are saved from the sin which overwhelms the world as a flood: not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us.

1770 · John Gill, A Body of Practical Divinity Chapter 1. Of Baptism

A salutary or saving use and effect is ascribed unto it; “The like figure whereunto, baptism, doth also now save us;” should it be asked how, and by what means? the answer follows, “By the resurrection of Jesus Christ,” (1 Peter 3:21) that is, by leading the faith of the person baptized to Christ, as delivered for his offences, and as risen again for his justification. In the same passage it is said to be of this use, and to serve this purpose, “The answer of a good conscience towards God;” a man who believes baptism to be an ordinance of God, and submits to it as such, discharges a good conscience, the consequence of which is joy and peace; for though “for” keeping the commands of God there is no reward, yet there is “in” keeping them; and this is their reward, the testimony of a good conscience: for great peace have they which love God and keep his commandments.

1834 · Albert Barnes, Notes on the Bible: 1 Peter 3.21

yet, it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connection with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connection with a "good conscience," that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connection with salvation; and no man can prove that by neglecting it he will be as likely to obtain the divine favor as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.

1834 · Albert Barnes, Notes on the Bible: 1 Peter 3.21

the water in both cases is connected with salvation: in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God. The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us."

1834 · Albert Barnes, Notes on the Bible: 1 Peter 3.21

But the answer of a good conscience toward God - The word here rendered "answer" (ἐπερώτημα eperōtēma) means properly a question, an inquiry. It is "spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession" - Robinson, Lexicon. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred at baptism; some question, inquiry, or examination, that took place then; and it would seem to imply: (1) that when baptism was performed, there was some question or inquiry in regard to the belief of the candidate; (2) that an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and, (3) that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Peter 3.21

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 1Jo 5:6.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Peter 3.21

"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."

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Peter 3.21

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.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.5

What St. Paul here says of circumcision and of Jews, may be said, and is substantially said of St. Peter in reference to baptism and Christianity. A man who is a Christian outwardly only, is not a Christian; and the baptism which saves, is not the washing of the body with water, but the conversion of the soul. (1 Peter iii. 21.) The idea that a man’s state before God depends on anything external, on birth, on membership in any visible organization, or on any outward rite or ceremony, is utterly abhorrent to the religion of the Bible.

1893 · J. Rawson Lumby, The Expositor's Bible: The Epistles of St. Peter The First Epistle of St. Peter, XI. The Rewards of Suffering for Well-Doing

Which also after a true likeness doth now save you, even baptism. Under the new covenant also water has been chosen by Christ to be the symbol of His grace. His servants are baptized into the name of the Father, Son, and Holy Ghost. This is the door appointed for entrance into the family. But the waters of the Flood would have overwhelmed Noah, even as the rest, had he not been within the ark, and the ark would not have been made had he been lacking in faith. So in baptism must no more saving office be ascribed to the water. Even the Divine word, "the word of hearing, did not profit some, because they were not united by faith with them that heard aright" (Heb. iv. 2). Neither does the sign in baptism, though Divinely instituted, profit, being alone. The Christian, having been cleansed by the washing of water with the word, is sanctified by Christ because of his faith. The washing of regeneration must be joined with the renewing of the Holy Ghost. That Spirit does not renew, but convicts of sin those who believe not on Christ (John xvi. 8). In his salvation Noah accepted and acted on God's warning about things not seen as yet, and so his baptism became effectual. In faith, too, Israel marched through the Red Sea, and beheld the overthrow of their heathen pursuers. And baptism mixed with faith is saving now.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: 1 Peter 3.21

Through the resurrection of Jesus Christ (δι' αναστασεως Ιησου Χριστου). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Ro 6:2-6 ).