Blessings of Baptism (1 Peter 3:21-22)

This sermon was preached on 27/10/2011

Benefits of Baptism (1 Peter 3:21-22)

 In the previous verses Peter had referred to angelic beings who had disobeyed God prior to the flood, with their disobedience being connected to the building of the ark by Noah. The exact nature of their disobedience is not specified. Peter’s mentioning of the flood, however, is followed by a reference to baptism. The common feature, according to Peter here, in the flood and in baptism is salvation: at the flood Noah and his family were saved because they were in the ark that Noah built; baptism saves Peter’s readers because it somehow brings them into contact with Jesus. What does Peter mean by his statement that ‘baptism now saves’? His other writings make it very clear that he does not mean baptismal regeneration. So what does he want us to realise about baptism?

 Of course, we have to realise that our thinking about baptism can be affected by how it takes place in our contemporary world. In line with the Great Commission of Jesus Peter would have expected every disciple to be baptised and would not have anticipated that some would not be (Matt. 28:18-20). Neither would he have anticipated a practice in which adult persons who are not disciples would have received baptism (he knew that sometimes persons could be baptised who should not have been, such as Simon the magician in Acts 6). Today we have disciples who have not been baptised and we have persons who are not disciples but are baptised. Further, it is also the case today that some make too much of baptism and turn the ritual into a saving activity (baptismal regeneration), which is a very wrong idea; others make too little of baptism and turn it into a meaningless activity if they practice it or don’t even bother to submit to it. Instead of such wrong responses, we should, when reading statements about baptism in the New Testament, ask how it was done at that time and base our conclusions on what it says rather than basing our conclusions on what occurs today under the name of baptism.

 First, Peter reminds his readers that baptism is not designed to clean their physical bodies. No doubt, the reason why Peter mentioned this wrong notion was that some were regarding the meaning of baptism in this superficial way. Perhaps it was regarded as the important contribution in a ritual. Obviously, because water was used, it would remove any dirt that was on the body. The more water, the cleaner the body would be. Yet that was not the significance of baptism, says Peter. So what is its significance? Peter will highlight several aspects that are essential in understanding the meaning of baptism.

 Necessity of a good conscience

To begin with, Peter says that baptism is ‘the appeal to God for a good conscience’. ‘Good conscience’ is mentioned in verse 16 as describing the outcome of consistent Christian living, which was important at that time for another reason, the necessity of suffering righteously and not deservedly from the civil authorities. If a believer was taken to court for his faith, it was essential that his way of life did not contradict his profession. So when he was asked about his faith he would be able to describe it truthfully.

In what way does baptism require a good conscience? Baptism of a new convert is an occasion when a person states that he or she will live a holy life from the inside. Peter’s word ‘appeal’ probably alludes to promises or petitions that a person would have made to God at his or her baptism. So their baptism would have revealed to others that they were asking God for salvation, for cleansing from sin, which is the proper response to his grace and one of which conscience would approve. Thinking about their baptism would enable them to maintain a good conscience. What was professed by them at their baptisms must remain the desire of their hearts throughout life.

Baptism identifies disciples

Peter makes a link between Noah’s situation and the circumstances of his readers. Both groups lived among those who had no sympathy with their beliefs. Yet as far as most things in life were concerned, an onlooker would have not noticed much difference between Noah and his contemporaries and between Peter’s readers and others in their communities. They engaged in similar work, wore the same kinds of clothes, ate the same foods, lived in similar types of homes, and were alike in many other ways as well. Nevertheless Peter points out one way in each situation in which a distinction was made – something happened that separated Noah’s family from everyone else and, similarly, something has happened to Christians that separates them visibly from everyone else. What separated Noah’s family from the rest was the judgement of the flood and what separated the Christians from all others is baptism because when they were baptised they had God’s name put on them. From then on, they were publicly different.

              

Baptism speaks of judgement

Peter indicates that the waters of the flood and the water of baptism both speak of divine judgement on evil societies. We can see that is the case with regard to the flood because it is so obvious – we know that eventually the whole race perished apart from Noah’s family because it had departed from God. It is not easy initially to see baptism as an expression of divine judgement. Yet if think about baptism, we will also see that it is connected to divine judgement. After all, the basic reason why baptism takes place is because Jesus himself bore God’s judgement on behalf of those who trust in him. When an individual gets baptised, he or she is saying that they believe divine judgement is a reality, that they deserve divine judgement, and that Jesus took their place and paid the penalty they should have paid. And they are also saying that the unbaptized, that is the unconverted, are in danger of experiencing God’s judgement because normally the saved in a community will have been baptised as a sign that they believe in Jesus. Of course, we have also to remember the awfulness of the slight that baptised persons put on Jesus if they choose to despise their baptisms – they are saying, whether they realise it or not, that they are not concerned about divine judgement and don’t value what the Saviour did.

Baptism points to future cleansing
Peter’s reference to the flood as a picture of baptism also brings out another emphasis that we may not at first realise. The flood, while being an act of divine judgement, was also the sign that God was cleansing the earth of defilement caused by the sinful practices of the anti-deluvians. Therefore, as far as the human race was concerned, even although it had been reduced to eight people, the flood was also a sign of hope that their sinful world would yet become a holy place suitable for God to dwell among them. It was not a sign in this sense for those who had ignored the preaching of Noah, but it was a sign for those who accepted his message. And does baptism not remind us of this as well? Each time baptism is administered, we should see that God is not only promising personal cleansing to the baptised individual, he is also promising a wider cleansing, that there will yet be a new universe in which all will be pure and on which God will dwell.

 Baptism points to the Way of Escape

Another essential aspect of the way in which the flood depicts baptism is the divinely-provided means of escape. As far as the flood was concerned, the means of escape was the ark that Noah built. The ark of Noah points to the One that God has provided as the Saviour of his people, and baptism also points to Jesus and his work. We can imagine the family of Noah asking him whether or not the ark was secure, and we then can see him answering in detail why he is confident that it will keep all of them and the animals safe during the awful days when God’s judgement was poured forth. In a grander manner, Peter informs his readers of the reasons why their Saviour will keep them safe and they are listed in the last phrase of verse 21 and in verse 22: ‘through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.’ Each of these details should provide assurance, which means that the combined effect should be strong assurance.

 What would have given comfort to Noah’s family was looking at the strength of the ark instead of at the strength of the storm as it raged all around them? It is possible for us to look at features of God that will only terrify us. We are aware of truth, but we need more than truth; we also need grace and truth. Thinking of God apart from Jesus is a foolish thing for a Christian to do because he or she may lose all sense of spiritual comfort. If we go to Sinai without Jesus, we run the risk of being condemned by the law, of discovering who we are as sinners, but not knowing what God has done about it. We cannot repent in God’s presence without understanding what Jesus did for sinners, and without appreciating that he has been exalted to give repentance to those who ask for it. When I confess my sins, I should remind myself that I have an Advocate with the Father, that Jesus is there representing me. We can go into God’s presence as his children, but we should not forget that anything we get from God only comes to us because we are joint-heirs with Jesus. As the baptised, we are never to forget who Jesus is and what he can do.

 That is what Peter does here, is it not? He reminds his readers of what has happened to and through Jesus. Perhaps the apostle here is giving a hint at the most appropriate way for baptised people to interact with one another – tell one another about Jesus. Of course, a lot could be said about Jesus. Here Peter refers to four aspects of what he previously summarised as ‘the glories that would follow’ the sufferings of Christ (1 Pet. 1:11). They are his resurrection, his ascension, his enthronement and his servants.

 Peter states that what gives meaning to their ritual of baptism is the resurrection of Jesus. We are familiar with many rituals that are totally meaningless because of a lack of real power connected to them. Indeed Christian baptism was not the only form of baptism that was practised – many Jewish groups had their own reasons for including baptisms in their religious practices. What would make Christian baptism effective and not like these other kinds? The resurrection power of Jesus is the answer. Christian baptism is an outward sign that it is possible to experience union with Jesus Christ through faith. As we watch baptisms or recall our own baptisms, we should reflect on the power of the risen Christ.

 The resurrection of Jesus is clear evidence that he has defeated all his and our enemies. On the cross, as he bore the judgement of God, he dealt with the claims of God’s law against us and defeated the powers of darkness; from the cross he entered into death as a Conqueror determined to remove its iron hold, and his resurrection is proof that he has done so.

 What Jesus has done for his people

It is important to note that each of the four details describe Jesus in the totality of his person. The aspect to remember in particular is that he has experienced them as a real man, that the description of his upward progress included his humanity. Christians often have difficulty in seeing the deity of Jesus when he was crucified and seeing the humanity of Jesus as he was glorified. But he has made the journey to where he now is as our representative.

 Firstly, Jesus as the God-man has entered into a new level for humanity. His resurrection was not merely a return to life as he knew it before his death. After his resurrection, he was no longer under the normal limitations of space and time: for example, he could enter rooms with locked doors and he could disappear from a room without using its exits. In this life, our humanity has limitations, but through Jesus we are going to have a humanity that will be more capable than what we now are. Paul tells us in 1 Corinthians 15:42-44 that the resurrection body will be imperishable, dignified, powerful and spiritual. At present we have no idea what that will be like, but we know that Jesus already has experienced it.

 Jesus as the God-man has entered a place forbidden to sinful humans. Peter reminds his readers that Jesus has gone into heaven. The apostle is describing the ascension but he is not thinking that it is like a journey into space similar to what astronauts have done. Instead Jesus has entered a world that is not in our universe, he has gone to a location which sinful man can never find or penetrate. Humans were barred from entry there because of their sinfulness, but Jesus our representative has gained access for himself because of his sinless, beautiful life and for us by his atoning death. Jesus could have entered heaven at any time because he lived a completely holy life, but he could only go in as our representative after he had paid the penalty for sin and defeated death. And he has entered there on our behalf. Christians, unlike other humans, no longer have a Forbidden Country.

 In a sermon on this verse Spurgeon affirmed, ‘I like to remember that our Lord Jesus is gone in the entirety of his nature. His body is gone. He has not left his flesh in the grave. Jesus has carried with him his entire self, his whole humanity. Therein I do rejoice; for he has carried my nature to heaven with him: my heart is with him on his throne, and all my being longs to follow it. Jesus has taken our manhood into heaven. He is in heaven, our Adam, the representative of his people. He has taken us up with himself, beloved, even all of us who are in him. He has gone into heaven in his true and proper manhood.’

 Where is heaven? I like the answer that John Brown gives to that question in his commentary on 1 Peter: ‘Where that heaven is which has received our Lord, and which must retain him during the period of “the restoration of all things”, when “he must reign till all his enemies become his footstool”, we need not inquire, for it is impossible for us to know; but we are warranted in asserting, that it is a place where all the perfections of the Deity, which can be manifested by means of material grandeur and beauty, are displayed in a degree of which we can form no adequate conception; and that whatever can render a place desirable as a residence to a perfectly holy embodied human mind, with its intellectual faculties and moral dispositions and sensibilities in the highest state of perfection, is to be found there in absolute completeness. The best notion we can form of it is the general one, that it is the place which the eternal Father, the God of infinite power, and wisdom, and righteousness, and love, has prepared as a meet residence for his incarnate Only-Begotten, in whom he is well pleased, after he had on earth finished the work which he had been given him to do.’

 Third, Jesus as the God-man has ascended to a height which humans could never have reached even if they had not sinned – he has ascended to the throne of God where he sits at God’s right hand. There are not two divine thrones, one for the Father and one for Jesus. Instead there is only one throne and seated on it is One who has our human nature, and who will have it for ever. What does that mean for Christians? It is very hard to say, yet the New Testament indicates that in some ways they will be identified with the throne of Jesus. Of course, they will never become divine. But Paul does say that they will judge the world and judge angels, which gives some insight into the prominence that God will give to his people.

 Fourth, Jesus as the God-man has dominion that humans did not have before. Originally, humans were created lower than the angels (Ps. 8:5), although they had dominion over the lower creatures on earth. But now, because of Jesus, the new humanity is higher than the angelic orders, whatever they may mean for them in the future. Yet even now, the angels serve the heirs of salvation (Heb. 1:14). But his dominion means more. Quoting Spurgeon again, ‘Whatever else this term “angels and authorities and powers” may comprehend, Christ hath under his sway; that is to say, all kings and princes upon earth, all leaders of thought — political or religious — all controllers of human movements, are subject unto him. Do not be afraid of this or that form of anarchy; nothing can shake the eternal throne of the Prince of Peace. Monarchs may die and crumble back to dust, and their empires with them; but the throne of the Son of David shall endure for ever and ever. No acts of senators, nor decrees of despots, nor ragings of the multitude, nor foamings of rebels, nor deliverances of sages, can interfere in the least degree with the supreme power of Jesus of Nazareth. His very cross proclaimed him King, and King he is. Be cheered by his reign. “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” It is surely so, for the Lord has given Jesus the kingdom, and he shall reign for ever and ever.’

Peter has been encouraging his readers who may be about to suffer for their faith in Jesus. The highest form of encouragement that he can give them is to think about the glories that Jesus entered into after his sufferings. In a similar way, they too would have glory after this life of suffering for Jesus is over. Great though their sufferings may now be, they cannot be compared with the glory that Christians will receive. Paul puts it this way: ‘For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us’ (Rom. 8:18). Thinking about their baptism and what it signified would help them to recall what Jesus had done for them.