An Interpretation of 1 Peter 3:21
This is a research paper submitted in partial fulfillment of the requirements for the course DR30060, Integrating Christian Faith and Practice at Midwestern Baptist Theological Seminary (Kansas City, MO) on June 24, 2023.
Introduction
1 Peter 3:21 provides one of the most complicated passages of Scripture to interpret concerning the issue of baptism and its correlation with salvation. Someone careless in their reading of 1 Peter 3 could easily misunderstand the text in a way that their understanding of baptism could be altered, but with proper hermeneutical methods, the text can be understood in a way that adds to the reader’s understanding of baptism. This essay will work through the interpretational difficulties of 1 Peter 3:21 by conducting hermeneutical analyses concerning its grammar and lexical data, exploring the historical-cultural background and literary background, and then providing a biblically faithful interpretation of 1 Peter 3:21 that adds depth to the modern-day believer’s understanding of baptism in the local church while remaining biblically accurate.
Interpretational Difficulties of 1 Peter 3:21
1 Peter presents several difficulties for interpretation that warrant further research to faithfully interpret the verse. For instance, 1 Peter 3:21 has grammatical difficulties and the meaning of the passage can be altered depending on the grammar.[1] For instance, Oscar Brooks analyzes two different ways of interpreting the verse based on whether the reading is, “Just this . . . baptism now saves you” and “water now saves you.”[2] Both interpretations rely primarily on how the punctuation is to be placed within the sentences, which results in completely different ideas. In addition, the phrase, “baptism now saves you,”[3] tied with the idea that baptism is an “appeal of a good conscience toward God” has led some to argue that baptism itself is not what saves, but rather the appeal of a good conscience saves—a grammatical issue that results in a significant difference of meaning.[4] These issues cannot be solved by further grammatical analysis, but will be resolved by the end of the paper.
There are several lexical considerations that ought to be accounted for to properly interpret 1 Peter 3:21. In the case of 1 Peter 3:21, there are four words that warrant attention because their different glosses change the meaning of the verse. Antitupos is translated as corresponds to (CSB, ESV), a picture of (NLT), symbolizes (NIV), and a like figure (KJV). It is clear that corresponds to carries a different meaning and connotation than a picture of or symbolizes. Antitupos means figuring or representing another and the relationship of the objects being compared can be seen like the relationship between a stamp and a die.[5] This means that the NLT’s translation of antitupos to mean a picture of is the most accurate understanding of the relationship between baptism and Noah’s Ark. Peter does not intend for the two ideas to be equated, but rather for the ideas to be compared.
Sarkos is the second word necessitating additional research because it is translated as flesh (KJV, CSB, LSB, NASB) and body (ESV, NLT, NIV) and the difference of meaning compares Christian baptism with either spiritual cleansing or physical cleansing. Sarkos can refer to the physical body, the whole being, a living creature, or immoral desire[6] and Peter utilizes sarkos in all these different ways.[7] In the immediate context, Peter is utilizing sarkos in reference to Christian baptism, which is often connected with the idea of cleansing and removing sin; thus, contextually, baptism does not cleanse the physical body, but rather the spiritual. The better gloss in this instance is body not flesh. In light of Peter’s use of sarkos as the physical body, it is clear then that rupou, despite being translated as filth (KJV, CSB) can only mean dirt (ESV, NLT, NIV, NASB). What this means in context of 1 Peter 3:21 is that baptism does not cleanse the physical body from its dirt, but it does assume that the baptized has been spiritually or inwardly cleansed.[8]
And finally, the word eperotema is translated with four different glosses. The primary translations include pledge (CSB, NIV), appeal (ESV, LSB, NASB, NET), answer (KJV), and response (NLT). While there are similarities in meaning between answer and response, both pledge and appeal have completely different meanings that change the meaning of the passage. Those who base their understanding of eperotema to mean an appeal do so based on its cognate eperotao, which means to ask or request. The assumption is that Peter is referring to a believer’s request for a good conscience from God. Those who think eperotema means response or answer base their conclusion without evidence from the text itself. In both cases, the fact that eperotema has been found on papyri with the meaning of a pledge between two individuals is ignored.[9] However, with this in mind, Peter is reminding believers of their baptisms and the pledge they made with God during their baptisms, which means the NIV and CSB both utilize the best gloss for eperotema.[10]
Historical-Cultural and Literary Background
Assuming that 1 Peter is correct, it is a letter written by the Apostle Peter to believers in Asia Minor (1 Pet 1:1), the historical-cultural and literary background can be explained. Peter was an apostle, which itself gives significance to his words. In addition, knowing that Peter is a Jew explains why he speaks against the concept that Christian baptism is a mere physical washing, especially when considering the purity culture of the first century.[11] When considering the audience of 1 Peter, the internal evidence indicates his focus is believing Jews who had been scattered throughout Asia Minor. This is seen in the use of the term diaspora, which typically is used to refer to Jewish people who live outside of Israel and the frequent use of Old Testament quotations, comparisons, and contrasts (1 Pet 1:10, 24-25; 2:6-8; 3:10-12; 4:18). Because 1 Peter is a letter written by the Apostle Peter to the church in Asia Minor, any interpretation of 1 Peter 3:21 needs to understand the ideas of baptism, cleansing, Noah’s Ark, and salvation from a Jewish perspective.
A Biblical Interpretation
All these analyses and contextual studies leads to a biblically faithful interpretation. According to 1 Peter 3:21, baptism is an act that resembles the salvation of Noah and his family on the Ark. Baptism is not salvific; however, it does represent the spiritual cleansing accomplished by Jesus in the life of the person baptized. In addition, through the act of baptism, the believer pledges to live their life in a manner that results in a good conscience; after which, the act of baptism, the memory of their baptism acts as a frequent reminder of their pledge to God to live with a good conscience.
Conclusion
Despite the lexical, grammatical, and historical-cultural and literary difficulties, 1 Peter 3:21 can be understood in a way that is faithful to its immediate context and the overarching biblical context. Through diligent research and study, it is possible to come to come to a biblically faithful, contextually informed understanding the passage. And it is in this biblically faithful, contextually informed study that the believer’s understanding of Christian baptism is challenged, informed, and deepened in a way that influences their life.
[1] Oscar S. Brooks, “1 Peter 3:21: The Clue to the Literary Structure of the Epistle,” Novum Testamentum 16, no. 4 (October 1974): 291.
[2] Ibid.
[3] Unless otherwise specified, all Bible references in this paper are to the English Standard Version (ESV) (Wheaton: Crossway Bibles, 2016).
[4] Mike Stallard, “Reflections on ‘Baptism Now Saves Us’ in 1 Peter 3:21,” The Journal of Ministry & Theology 22, no. 2 (Fall 2018): 12.
[5] A Greek-English Lexicon (1996), s.v. “ἀντίτῠπος.”
[6] Joseph Henry Thayer, “σάρξ ,” A Greek-English Lexicon of the New Testament: being Grimm’s Wilke’s
Clavis Novi Testamenti (1889), 569-570.
[7] He speaks of the physical body (1 Pet 1:24; 4:1-2, 6;), immoral desire (1 Pet 2:11; 2 Pet 2:10, 18), and the individual’s being (1 Pet 3:18).
[8] J. Ramsay Michaels, 1 Peter, Word Biblical Commentary (Dallas: Word, Incorporated, 1988), 49.
[9] Karen Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2022), 254.
[10] Ibid.
[11] Scott Stripling, “Ritual Purity in the Late Second Temple Period,” (plenary address, ETS Eastern Region Meeting, Washington D.C., April 21-22, 2023).
