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1Pe 3:21. Ὃ καὶ ἡμᾶς ἀντίτυπον) The relative ὅ, which, stands in the place of ὕδωρ, water; and has ἀντίτυπον added to it as an epithet; but the substantives, baptism and asking [“answer”], are put in apposition to it.-νῦν, now) at this time, which is in other respects an evil time.-σώζει, saves) brings us forth from the destruction of the whole world, and of the Jewish people. There is a reference to were saved, 1Pe 3:20. Peter shows that, as in former times there were some who perished through unbelief, and others who were saved through faith, so altogether in the New Testament there are some who are saved (as in this passage), others, on the contrary, who perish: ch. 1Pe 4:4-6 : that they both experience, although in different ways, the efficacy (power) of Christ: which very thing has special force to bring forth the godly from the wicked, and to confirm them in patience.-οὐσαρκὸς, not of the flesh) He declares why and how far baptism has so salutary an effect. There were baptisms also among the Jews; but they were such only as purified the flesh, and to this their efficacy was limited: even now the flesh is washed in baptism, but the washing of the flesh is not that in which baptism really consists, nor does it (baptism) save, so far as it is [i.e. in respect of its being] done by the hand: comp. Eph 2:11 : but so far as it is the asking [“answer”] of a good conscience. The word σαρκὸς, of the flesh, is emphatically put first, and the putting away of impurity is ascribed to the flesh [i.e. “the flesh’s putting away of impurity”] (accordingly it is not said, the putting away of the filth of the flesh [as Engl. Vers.]); and the conscience is opposed to the flesh.-συνειδήσεως ἀγαθῆς ἐπερώτημα,[33] the asking of a good conscience) Dan 4:14, שאלתא (parallel to which is פחגמא, a judicial decree, Heb. דבר), in the Septuagint, ἘΠΕΡΏΤΗΜΑ, in this one passage. But שאל and דרש are oftened rendered by the same by the word ἘΠΕΡΩΤΆΩ. The Greek Scholia have this: ἘΠΕΡΏΤΗΜΑ, ΤΟΥΤΈΣΤΙΝ, ἈῤῬΑΒῺΝ, ἘΝΈΧΥΡΟΝ, ἈΠΌΔΕΙΞΙς, an earnest, a pledge, a proof. There is no doubt but that the apostle had reference to the Hebrew שאלה. It is the part of the godly to ask, to consult, to address God with confidence; but it is the part of the ungodly not to ask Him, or to ask idols: Jdg 20:18; Jdg 20:23; Jdg 20:27; 1Sa 10:22; 1Sa 23:2; 1Sa 23:4; Isa 30:2; Hos 4:12; in all which places the Septuagint has ἘΠΕΡΩΤᾷΝ. Therefore it is the asking of a good conscience which saves us; that is, the asking, in which we address God with a good conscience, our sins being forgiven and laid aside. Comp. 1Pe 3:16; Heb 10:22. This asking is given in baptism; and it is exercised in all acts of faith, of prayers, and of Christian life; and God always regards it as worthy of an answer. Comp. Deu 26:17-18, את יהוה האמרת, τὸν Θεὸν εἳλου, thou hast chosen God: ויהוה האמירך, ΚΑῚ ΚΎΡΙΟς ΕἽΛΕΤΌ ΣΕ, and the Lord hath chosen thee: Isa 19:21.-διʼ ἀναστάσεως, by the resurrection) Constructed with saves. Comp. ch. 1Pe 1:3; 1Pe 1:21.
[33] ἐπερώτημα. The word seems to denote the promises made in baptism. St Luk 2:46, uses the word ἐπερωτᾷν for questioning, where he speaks of the child Jesus as being found in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. The word appears to comprehend, as referred to baptism, the mutual questions and answers which make up the process of teaching on one side, and the stipulation on the other.-T. See Quarterly Review, vol. 71, p. 332.