3:21 {23} The like figure 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 {p} God,) {24} by the resurrection of Jesus Christ:
(23) A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.
(p) The conscience being sanctified, may freely call upon God.
(24) That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.
3:21 The like figure whereunto [even] baptism doth also now save us. Literally, the antitype now saves us, Baptism. Says Alford,
Water saved them, bearing up the ark; it saves us, becoming to us baptism.''
As they entered the Ark, we are baptized into Christ, the Savior. See Ga 3:27.
Not the putting away of the filth of the flesh. Not as a Jewish ceremonial washing, which was only a purification of the flesh, but it is
the answer of a good conscience. The interrogation of a good conscience (Revised Version). Inquiry would be still better. The soul seeking the forgiveness of sins inquires What shall I do to remove the sense of unforgiven sins and make my conscience void of offense? The answer is Repent and be baptized, etc. See Ac 2:38. He who obeys the word of the Lord has the inquiry answered in baptism.
By the resurrection. Baptism would be meaningless and vain were it not for the resurrection of Christ. It points directly to the burial and resurrection of the Lord. See Ro 6:1-6
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.
3:14-22 We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle 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 that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.
