1 Peter 3:21 - Meaning and Application

Noah’s rescue in the ark through water pointed ahead to the salvation of true Christians through baptism. That rescue in time was a type, a symbol that pointed forward, and the real thing it pictured is the eternal salvation of believers through baptism. To keep people from misunderstanding this, the apostle explains what he means.

He is not talking about the outward washing with water by itself. That only removes dirt from the body. He means the kind of baptism that includes a faithful promise from a resolved good conscience, a sincere commitment to believe in and belong fully to God the Father, Son, and Holy Spirit, while turning away from the flesh, the world, and the devil. If the baptism covenant is made and kept, it will certainly save us. The washing is only the visible sign, while this inward commitment is the reality it points to.

The apostle also makes clear that baptism saves only because of Christ’s resurrection, which includes his death and stands at the center of our faith and hope. We are made like him by dying to sin and rising to a new life of holiness. So, when baptism is rightly received, it is both a means of salvation and a pledge of it. “Baptism now saves you” means that God is pleased to give his blessings through his appointed means (Acts 2:38; Acts 22:16).

But the outward use of baptism will save no one without the matching response of a good conscience and a changed life. There must be “the answer of a good conscience toward God.” Someone may object that infants cannot make such an answer, so they should not be baptized. But the true circumcision was always a matter of the heart and spirit (Romans 2:29), and children were no more able to perform that inward work then than our infants are able to make this answer now. Yet they were still allowed circumcision at eight days old. So the infants of the Christian church may be admitted to baptism for the same reason, unless Christ has clearly forbidden it.

After speaking of Christ’s death and resurrection, the apostle moves on to his ascension and his place at the right hand of the Father, which would comfort these believers in their sufferings (1 Peter 3:22). If Christ was raised to such glory after such deep humiliation, then his followers should not lose heart. After these brief troubles, they should expect rising joy and glory far greater than their suffering.

Jesus Christ, after he finished his work and suffering on earth, ascended triumphantly into heaven, as seen in Acts 1:9-11 and Mark 16:19. He went there to receive the crown and glory he had earned (John 17:5), to complete that part of his work as mediator, one who stands between God and man, that could not be done on earth, and to intercede for his people. He also went to show that his payment for sin was fully enough, to take possession of heaven for his people, to prepare homes for them, and to send the Holy Spirit, who was the first sign of that intercession (John 16:7).

When Christ ascended into heaven, he was seated at the right hand of the Father. That seat means that his suffering is over and that he has come into the highest place of honor and rule. It shows both rest from all trouble and the greatest authority.

Angels, rulers, and all powers are subject to Jesus Christ. All power in heaven and on earth has been given to him, to command, to give laws, to issue orders, and to pronounce the final judgment. His enemies will find this to their lasting shame and ruin, but his servants will find it their eternal joy and comfort.