As with any single verse or passage, we discern what it teaches by first filtering it through what we know the Bible teaches on the subject at hand. In the case of baptism and salvation, the Bible is clear that salvation is by grace through faith in Jesus Christ, not by works of any kind, including baptism (Ephesians 2:8-9). So, any interpretation which comes to the conclusion that baptism, or any other act, is necessary for salvation, is a faulty interpretation. For more information, please visit our webpage on “Is salvation by faith alone, or by faith plus works?”

Those who believe that baptism is required for salvation are quick to use 1 Peter 3:21 as a “proof text,” because it states “baptism now saves you.” Was Peter really saying that the act of being baptized is what saves us? If he were, he would be contradicting many other passages of Scripture that clearly show people being saved (as evidenced by their receiving the Holy Spirit) prior to being baptized or without being baptized at all (like the thief on the cross in Luke 23:39-43). A good example of someone who was saved before being baptized is Cornelius and his household in Acts 10. We know that they were saved before being baptized because they had received the Holy Spirit, which is the evidence of salvation (Romans 8:9; Ephesians 1:13; 1 John 3:24). The evidence of their salvation was the reason Peter allowed them to be baptized. Countless passages of Scripture clearly teach that salvation comes when one believes in the gospel, at which time he or she is sealed “in Christ with the Holy Spirit of promise” (Ephesians 1:13).

Fortunately, though, we don’t have to guess at what Peter means in this verse because he clarifies that for us with the phrase “not the removal of dirt from the flesh, but an appeal to God for a good conscience.” While Peter is connecting baptism with salvation, it is not the act of being baptized that he is referring to (not the removal of dirt from the flesh). Being immersed in water does nothing but wash away dirt. What Peter is referring to is what baptism represents, which is what saves us (an appeal to God for a good conscience through the resurrection of Jesus Christ). In other words, Peter is simply connecting baptism with belief. It is not the getting-wet part that saves but is the “appeal to God for a clean conscience” which is signified by baptism, that saves us. The appeal to God always comes first. First belief and repentance, then we are baptized to publicly identify ourselves with Christ.

An excellent explanation of this passage is given by Dr. Kenneth Wuest, author of Word Studies in the Greek New Testament. “Water baptism is clearly in the apostle’s mind, not the baptism by the Holy Spirit, for he speaks of the waters of the flood as saving the inmates of the ark, and in this verse, of baptism saving believers. But he says that it saves them only as a counterpart. That is, water baptism is the counterpart of the reality, salvation. It can only save as a counterpart, not actually. The Old Testament sacrifices were counterparts of the reality, the Lord Jesus. They did not actually save the believer, only in type. It is not argued here that these sacrifices are analogous to Christian water baptism. The author is merely using them as an illustration of the use of the word ‘counterpart.’

“So water baptism only saves the believer in type. The Old Testament Jew was saved before he brought the offering. That offering was only his outward testimony that he was placing faith in the Lamb of God of whom these sacrifices were a type….Water baptism is the outward testimony of the believer’s inward faith. The person is saved the moment he places his faith in the Lord Jesus. Water baptism is the visible testimony to his faith and the salvation he was given in answer to that faith. Peter is careful to inform his readers that he is not teaching baptismal regeneration, namely, that a person who submits to baptism is thereby regenerated, for he says, ‘not the putting away of the filth of the flesh.’ Baptism, Peter explains, does not wash away the filth of the flesh, either in a literal sense as a bath for the body, nor in a metaphorical sense as a cleansing for the soul. No ceremonies really affect the conscience. But he defines what he means by salvation, in the words ‘the answer of a good conscience toward God,” and he explains how this is accomplished, namely, ‘by the resurrection of Jesus Christ,’ in that the believing sinner is identified with Him in that resurrection.”

Part of the confusion on this passage comes from the fact that in many ways the purpose of baptism as a public declaration of one’s faith in Christ and identification with Him has been replaced by “making a decision for Christ” or “praying a sinner’s prayer.” Baptism has been relegated to something that is done later. Yet to Peter or any of the first-century Christians, the idea that a person would confess Christ as his Savior and not be baptized as soon as possible would have been unheard of. Therefore, it is not surprising that Peter would see baptism as almost synonymous with salvation. Yet Peter makes it clear in this verse that it is not the ritual itself that saves, but the fact that we are united with Christ in His resurrection through faith, “the pledge of a good conscience toward God through the resurrection of Jesus Christ” (1 Peter 3:21).

Therefore, the baptism that Peter says saves us is the one that is preceded by faith in the propitiatory sacrifice of Christ that justifies the unrighteous sinner (Romans 3:25-26; 4:5). Baptism is the outward sign of what God has done “by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5).

Recommended Resource: Believer’s Baptism: Sign of the New Covenant in Christ by Schriener and Wright.

1Pe 3:21 –
The like figure whereunto, even baptism, doth also now save us – There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read (ῷ hō) to which instead of (ὅ ho) which, so as to make the sense “the antitype to which baptism now also saves us.” The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connection of baptism with our salvation. The Greek word here rendered “figure” – ἀντίτυπον antitupon – “antitype” means properly, “resisting a blow or impression,” (from ἀντί anti and τύπος tupos;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and (ἀντί anti) in composition, implies resemblance, correspondence and hence, the word means, “formed after a type or model; like; corresponding; that which corresponds to a type” – Robinson, Lexicon. The word occurs only in this place and Heb_9:24, rendered “figures.” The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e. g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.
Baptism – Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not “putting away the filth of the flesh, but the answer of a good conscience toward God.” The sense is, that baptism, including all that is properly meant by baptism as a religious rite – that is, baptism administered in connection with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God – now saves us. On the meaning of the word “baptism,”
Doth also now save us – The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, because that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus, it corresponds with the salvation of Noah by water, and is the (ἀντίτυπον antitupon) “antitype” of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark.
(But if Noah’s preservation in the ark, be the type of that salvation of which baptism is the emblem, who shall say it was not so designed of God? Must we indeed regard the resemblance between Noah’s deliverance and ours, as a happy coincidence merely? But the author is accustomed to deny typical design in very clear cases; and in avoiding one extreme seems to have gone into another. Some will have types everywhere; and, therefore, others will allow them nowhere.
The points of resemblance in the two cases seem to have been these:
(1)There was salvation in both; Noah was saved from death, and we are saved from hell.
(2)water is employed in both cases – in the case of Noah to uphold the ark; in ours to be a symbol of our purification.
(3)the water in both cases is connected with salvation: in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God.
The meaning of this part of the verse, therefore, may be thus expressed: “Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us.”

JEHOVAH has specific requirements for those seeking salvation. They must acquire accurate knowledge, exercise faith, repent of their sins, make a dedication to God, and undergo baptism as believers. (John 3:16; 17:3; Acts 3:19; 18:8) Baptismal candidates must acknowledge publicly that on the basis of Jesus’ sacrifice they have repented of their sins and have dedicated themselves to Jehovah. They must also understand that dedication and baptism identify them as Jehovah’s Witnesses.

The entire baptismal arrangement, including this public expression of faith, is essential for salvation. (Romans 10:10) This was confirmed when the apostle Peter wrote: “Immersion . . . saves us.” (1 Peter 3:21, ED)

Baptism itself is not what saves. And though we must ‘put away the filth of the flesh,’ that alone does not save us. Rather, salvation is “through the resurrection of Jesus Christ.” Baptismal candidates must have faith that salvation is possible only because God’s Son died a sacrificial death and was resurrected. They must also accept Jesus as their Lord having authority to judge the living and the dead. “He is at God’s right hand,” said Peter, “for he went his way to heaven; and angels and authorities and powers were made subject to him.”—1 Peter 3:22.

Then, too, it is with baptism that Peter associated “the request made to God for a good conscience.” To come into possession of a good conscience, all who get immersed must repent of their sins, turn around from a wrong course and dedicate themselves fully to God through Christ. Baptism is the public symbol of the heartfelt dedication now made by the individual and the expression of faith that he has made with his mouth. After following through on what Jehovah God requires, the baptized disciple comes into possession of a good conscience.

So yes, we need to dedicate our life to Jehovah through prayer and public baptism showing everyone that we have dedicated our life to Jehovah. But as Matthew 24:13 says “But he that has endured to the end is the one that will be saved” We are always constantly trying to endure in this world. Only if we make until the end, then we know we are saved, not until then, this is only one of the steps that should be taken to ensure that we do make it.

I hope this helps!!

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It is clear that Peter insists that baptism is a required ordinance of the Gospel. Baptism assumes that a person already has faith in Jesus Christ, and repents of his sins, which is the putting away of the filth.

Baptism is a covenant to take upon us the name of Christ, to always remember Him, and to keep His commandments. Unless you accept this covenant, you do not accept salvation.

When you also read earlier verses in the same chapter you will see that Christ “preached unto the spirits in prison”. Those who died without baptism, like the thief on the cross were taught the principles of the Gospel, so that they could be prepared for the ordinance of Baptism.

So how are these spirits in prison baptized? As Paul wrote to the Corinthians, “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” So it is that the living must serve as proxies for those that died without the ordinances of the Gospel.

He means that Baptism saves you. The water of Noah’s Flood was the antetype or a symbol of the real saving Sacrament, Baptism (the antitype of the Flood) whereby we enter into Christ’s death & resurrection–yes, salvation. It is not just a symbol, or merely a rite (ritual), but a Sacrament. The definition of a Sacrament is a sacred act (A) instituted by God (Matt. 28:19-20), (B) in which *God Himself* has joined His Word of promise to a visible element, (C) and by which *He offers, gives and seals the forgiveness of sins earned by Christ*.

While it is noble that you want to use the context of only this letter, it is Christ’s own words in John 3 & Matthew 28:19-20 that authenticate what Peter is saying here.

Those who will argue that “grace alone through faith alone”, therefore it cannot be that faith + works (i.e. Baptism) that saves, totally misunderstand Baptism. It is *not* us who do the work in Baptism, but God who does the saving work. Baptism as a Sacrament is one of God’s means of grace for us. God’s means of grace are His Word (The Holy Bible) & Sacrament (Holy Baptism & Holy Communion). It is simple: We are saved by *Grace Alone* through *Faith in Jesus Christ Alone* as written in *Scripture Alone*. What Scripture, in fact Christ, says is that God distributes the perfect forgiveness Christ Jesus won on the Cross for everyone (not just the elect) through Word & Sacrament.

We do good to allow God to tell us the means by which *He* saves (distributes the universal grace that Christ won on the Cross) & not to tell Him, “no, that can’t be because it’s not humanly reasonable or it’s too ordinary”. If we don’t, we end up replacing the real means of grace with our fallible human & anti-biblical “means of grace” which inevitably become works (e.g. prayer, diligence in reading the Bible, sincerity of faith, etc. etc. etc. or we try to turn Baptism & Communion into something that *we do*). No matter what form this takes it is a return to the errors of Roman Catholicism which do not provide the believer with any certainty at all about his/her salvation. If we do any of the work in salvation, how do we know? If God does all the work of salvation, we are certain!

At any rate here’s what an honest exegete, Paul E. Kretzmann, writes concerning this part of Scripture: “The last thought, so far as it concerns condemned human beings, is now elaborated: That has once been disobedient, when the long suffering of God waited in the days of Noah, while the ark was being prepared. Among the spirits in prison to whom the victorious Christ manifested Himself in the manner shown above were also the souls of those people who in the days of Noah had refused to heed the warning preaching of this man of God, and probably jeered at him for building his big ship on dry land. For one hundred and twenty years he had Noah preach repentance to his fellow man. But they refused to heed his warning and have thus become an example to the unbelievers of all time, all of whom may expect to meet with the same condemnation. This factor stands out all the more strongly by way of contrast: in which few, that is, eight souls, were saved through water. Of all the men who lived on earth in the days of Noah, all rejected the preaching of Noah. And so finally he only with his family, a total of eight souls, was saved through water, the Flood being considered the means of saving these eight people with the animals that were in the ark; the water lifted them up and thus saved them from destruction.

“The apostle now makes a spledid application of this incident; which now saves also us as Baptism, its counterpart, not the removal of the dirt of the flesh, but the pledge of a good conscience toward God, through the resurrection of Jesus Christ. *The words of the apostle are so simple and so clear that the dilberate misunderstanding of their import by a great number of Christians is a mystery.* Water is to us Christians a means of salvation. It is water that saves us, that transmits to us the salvation of Christ in Baptism, which is the antitype of the Flood, as Peter has just shown. This salvation, of course, does not consist of washing off the dirt which may have gathered on the skin of the body, but it cleanses the heart of sins; it is a pledge, a contract of a good conscience toward God; it guarantees to us that we may have, by virtue of the its application, a clean conscience before God, thus being enabled to lift up our eyes to Him without the slightest trace of fear. This is true because the spititual gifts and blessings which are the result of the resurrection of Christ, the certainty which God has accepted the sacrifice of His Son and granted forgiveness of sins to the whole world, are transmitted to the believer in Baptism. Thus all Christians are, by reason of their Baptism, happy and blessed people, having the certain hope of eternal life through the grace of God in Christ Jesus which they received in the water of Baptism.” (Popular Commentary of the Bible: The New Testament Volume II by Paul E. Kretzmann Ph.D., D.D., Concordia Publishing House, St. Louis, Missouri.)