BAPTISM AND RESURRECTION

"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 God,) by the resurrection of Jesus Christ" (1 Peter 3:21)

BAPTISM DOTH ALSO NO SAVE US. Other versions read, ""There is also an antitype which now saves us; baptism" (NKJV), "and this water symbolizes baptism that now saves you also" (NIV), and "baptism, which is a figure [of their deliverance], does now also save you" (AMPLIFIED).

THE SPIRIT INSTRUCTS US concerning the manner in which baptism "saves" us. This is a powerful expression, provoking much thought and producing confidence in heart of the believer.

"NOT THE PUTTING AWAY OF THE FILTH OF THE FLESH." The contemporary versions manage to obscure the meaning of this text by translating this phrase, "removal of dirt from the body." However, the phrase "filth of the flesh" refers to a ceremonial procedure, much like those instituted under the Law. Hebrews 9:10 calls such procedures "divers washings." A leper, for example, who had been cleansed, was to "wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp" (Lev 14:8). Thus the defilement of his flesh was ceremonially cleansed, allowing him to come again into the camp. The man who let the scapegoat go [that had the sins of the people placed upon it], was to "wash his clothes, and bathe his flesh in water, and afterward come into the camp" (Lev 16:26). After the priest had sacrificed the red heifer [an offering for impurity], he was to "wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp" (Num 19:7). In all of these cases, the cleansing was only ceremonial, or outward, in the flesh. It did not allow a person to come into the presence of the Lord, but only cleansed him for entrance into the camp of the people once again.

BAPTISM IS NOT THAT KIND OF CLEANSING. While "water" is involved, as well as outward action, it is not an empty and powerless ceremony like those of the Law, which did not impact upon human character. It is tragic that many view baptism from this point of view, as though heartless conformity to a code suffices to remove sin and bring one into the presence of the Lord for blessing.

THE EFFECTS OF BAPTISM are proof of its validity. The outward part of baptism is nothing of itself – it is the "form of the doctrine," which is the real point (Rom 6:17). It is a serious error to trust in the form, while lacking its content and ignoring "the doctrine.

"THE ANSWER OF A GOOD CONSCIENCE." Other versions read, "but an appeal to God for a good conscience" (NASB), "the pledge of a good conscience toward God" (NIV), "an appeal to God for a clear conscience" (RSV). Here the fundamental part of baptism is clearly spiritual, though it is joined to an outward activity. The "answer," in this case, comes from God to the one who obeys the form of the doctrine (baptism) from the heart (Rom 6:17). The words "appeal to God for a good conscience" emphasize that the believer, in his baptism, is seeking for a purged conscience (Heb 9:14) – that is, a persuasion that he is pure and accepted by God. This kind of appeal was made by the Ethiopian eunuch when he said, "See, here is water; what doth hinder me to be baptized?" (Acts 8:36). The text confirms he did receive a good, or clear, conscience, for "he went on his way rejoicing" (8:39). A "good conscience" enables us to stand confidently before the Lord, appropriating grace to help in the time of need.

NOW THE SPIRIT RETURNS to complete the thought about baptism saving us. It does NOT do so because we have obeyed an outward requirement. Rather, baptism obtains its effectiveness "by the resurrection of Jesus Christ." To be more specific, it is in our union with the risen Christ that our appeal for a clear conscience is realized. That is something God Himself does. As it is written, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom 6:5-6). Here our baptism is called being "planted together in the likeness of His death." It assumes hearty acquiescence to the will of God. When this is done, God WILL raise us also, giving us a purified conscience.

BAPTISM, THEN, SAVES US by connecting us with the resurrected Christ. The effects of that union include a purified conscience – something every believer is represented as seeking. The emphasis of baptism is not being buried, but rather in being raised. The objective is not being dead with Christ Jesus, but living with Him. That puts a distance between us and our world, like the flood put a distance between Noah and his world. With these things in mind, it becomes utterly absurd to argue about the necessity or effectiveness of baptism.

WHEN CHRIST WAS RAISED FROM THE DEAD, the reality of "newness of life" came within the reach of those who believe. So far as redemption is concerned, there is only one life that God honors, and that is the life of the risen Son of God. Being saved "by the resurrection" of Christ involves participating in "the power of His resurrection." In this participation, we are raised together with Christ to sit in the heavenly places (Eph 2:6).

– Given O. Blakely