1 Peter 3:21 - A discussion on baptism

Introduction

What’s up, guys!

This is Josh with Shepherd’s Cast and I want to welcome you to the podcast where I talk to you about the things that I find important. My content is meant to inform, educate, puzzle, or be funny. If it does something other than what I’ve just said, then Soli Deo Gloria, we will just call it providence. All of what I say is read from blog posts that I have written and can be found on my website with the link in the show notes.

So, anyway, yeah, here we go…

The Text

Without further pause, let’s get into a controversial text from the apostle Peter.

For Christ also suffered once for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the spirit, in which He went and proclaimed to the spirits in prison, because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. 1 Peter 3:18-22

I realize that this passage is much lengthier than I often do, but I believe that this text requires more context than a couple of the verses surrounding. Besides the fact that context is needed, who would complain about having too much of God’s word read to them? From this text, and a few others, we have a combination of things to combat as orthodox Christians. One is from the Catholic and Lutheran perspective of baptismal regeneration. The doctrine of baptismal regeneration is the belief that we are regenerated, or, born again, upon our baptism. We also have beliefs such as the need to be baptized in order to be saved, as you might see coming from the Mormons. It is for that reason that we must chew on these words thoroughly before sending them down to be digested.

I want to pause for a second to explain that, while baptism is important, it is not the factor of which you are saved - Paul makes it very clear that you are saved through grace by faith, Ephesians 2:8. What we claim is that baptism is a positive ordinance given by Jesus Christ and it is something that all believers will do out of obedience to their Lord and Savior. Of course, it does not stop there. If we continue on in the verse we must understand that our salvation does not rest on ourselves but upon the finished work of Jesus Christ. Ephesians 2:8 says that our salvation is not by our own works so that none may boast. And, if we suggest that we are saved, or, regenerated, upon our baptism, that would put some of the work upon us. We would call that synergism, or, acting in unison with God, which is not a concept found in Scripture.

In section 29, paragraph 1 of the 1689 London Baptist Confession we read “Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.” It is one of the two positive ordinances, the other being the Lord’s Supper, that were given to us by our Lord Jesus Christ and should continue until the end of the world.

With this being the case, then, we must understand what is going on in 1 Peter 3. If the text is not saying that we are saved by baptism we must understand what it is saying. I made sure to include some pretext in order for us to have the story that would provide the context for verse 21. There is another controversial text in verses 18-20, but we don’t have time to start a debate over my own interpretation of these verses. Rather, if you’re interested in hearing an orthodox approach to the concept of Christ preaching to those imprisoned, I would advise you to follow Reformed Meditations as we touch on this idea in our process through the gospel account of Mark. Likewise, R.C. Sproul does a wonderful exegesis of the text as he breaks down the Apostles Creed. But, like I said before, let’s read these verses in order to find the context of verse 21.

“For Christ also suffered once for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the spirit, in which He went and proclaimed to the spirits in prison, because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.”

The context is the story of Noah. Baptism is being tied into salvation through judgment. But not simply that, baptism is being tied into the idea of patience and mercy. God was patient with those who lived with Noah, much like He is being patient with those who live today, not willing that any should perish.

Pastor and evangelist Paul Washer gives a great explanation of this. Currently, it’s as if God is holding back His judgment with one hand while, with the other, He is reaching out for His church. And, eventually, both hands will fall. The opportunity to have faith in Him will be gone and the merciful patience will cease. Judgment will flow forth from the seat of God as those who remain at enmity with Him will perish, just as what happened in the time of Noah. Mercy ended and both hands dropped as the rains of judgment poured forth from the windows of heaven. As the natural man was dead and buried in the waters of baptism in the time of Noah, so now.

Now, to the part you’ve been waiting for - “Baptism, which corresponds to this (the story of Noah), now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience through the resurrection of Jesus Christ.”

Easy enough, I’m sure you got it.

The startling comments from the apostle Peter seems to stop, for most, at “Baptism… now saves you.” The Lutheran might say “Amen” and stop there. The only problem with this is that our text does not stop there.

Let’s pause for a moment and relate this idea to something else we see in Scripture. For instance, as a Particular Baptist, I firmly assert that salvation is through faith alone. Our legal justification before our righteous God is ascertained by grace through faith in Jesus Christ alone, thusly when we come to James and find out that it is by works we are justified we are startled. The Papist might claim that it is a blatant contradiction to claim faith when it is clear that our justification is by works, as James says. But, as protestants, we can look at the surrounding context and understand that our faith is justified by our works. The faith, through which we are saved, must produce the fruit of good works as justification for being real. As James puts it, a dead faith would not produce works. Let’s apply this same concept to baptism.

Paul says that our salvation is not of ourselves in Ephesians 2. Thus we can conclude that this passage probably has a context which explains the startling text. So how does Peter go on to say that baptism, corresponding to the story of Noah, saves us? “Not as a removal of dirt from the body...”

Pause. Let’s touch on this for a moment before we move on. It was common back in history for Gentiles when they became God-fearers, or believers in the God of Abraham, to undergo a ritual washing in which their entire body was immersed under water. This was because everything that they once were was unclean and had to be washed clean. If we reflect back to the baptism of John in the earlier chapters of the gospel accounts we notice the Pharisees and Sadducees becoming extremely offended when John questioned them about baptism - this is because they were highly insulted. It was as if John was suggesting they were as unclean as the Gentiles - so beyond calling them vipers or snakes, John had went on to say that they were as dirty as Gentiles. John’s baptism, or the baptism of repentance and the confession of sins, was thus added to in Christian baptism when Jesus went on to apply it to His physical life, death, and resurrection - connecting with us in that way - which is what Peter goes on to mention.

Back to it - “but as an appeal to God for a good conscience, through the resurrection of Jesus Christ…” Our baptism is an appeal to God for a good conscience through the resurrection of Jesus Christ. It is a sanctifying act, essentially a prayer through obedience, for a renewing of our mind in connection with our Savior's resurrection. As in the time of Noah, the wicked or natural men died, thus we are putting off the natural or wicked man, and appealing through this connection of new life to God for a renewed conscience. It is the entirety of John’s baptism, or, a remission of sins, along with the putting off of the old man, plus this appeal for a good conscience.

As Paul says, “Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.” 2 Corinthians 3:4-6.

In other words, it is not our baptism that saves us in justification before God - this is another instance as I mentioned above in reference to James and Ephesians. This is Peter explaining to us that Baptism is an appeal to God for a renewed mind - one of the three pieces of salvation: Justification, Sanctification, and Glorification. We are not born again through the waters of baptism nor is it required in order for us to walk with Christ - just as we see in the thief on the cross. It is a positive ordinance, or a call for us to do out of obedience in the process of our sanctification, but it is not that which is your final justification.

To finish up the passage… “... who (Jesus Christ) has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.” Arguably, this passage’s main point isn’t even about the most controversial aspect that seems to be debated so hotly. This passage is about the position of Jesus Christ as our High Priestly King seated next to the Father and our appealing to Him, our High Priest, for a renewed mind, that of which only God can provide. We are signifying our death of the natural man with our prayer to be sanctified in the resurrection of our great High Priest. Our King who all things, angels, authorities, and powers, are subjected to.

The final words of this passage should both comfort and empower us as Christians. It should empower us in the knowledge and faith that our appeal will be answered because of Who we are appealing to. It should comfort us knowing that it cannot fail because of the power, might, and position of Who we are appealing to. But, above all, it should point us back to the One who deserves all glory, power, and honor for in Him lies our salvation, which is not of us, lest any man should boast.

In conclusion, Christians, go get baptized. Not because it’ll regenerate you, or because you have to for your salvation, but because of everything we just learned. Plus… Jesus says to do it. So do it.

Final Word of the Day

I want to thank you for taking the time to listen to this podcast. It is always a pleasure to bring the word of God to those who are seeking to know more about Him.

The final word of the day comes to us from a question and answer seminar. It is primarily Al Mohler with an interjection or two from Doctor R.C. Sproul.

*Listen to my podcast for this!*

A special thanks to Jesus Wannabeez for allowing me to use their newest track, Ephesians 6, in my intro and outro music. You can find a link to their Spotify in the show notes.

And, as always, may the light of the holy God shine upon you.

Amen.