which words tell you baptism does not save you?
[SUP]21 [/SUP]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:
He is saying what baptism is not...baptism is not the putting away of the filth of the flesh, but (it is) the answer of a good conscience toward God.
As I already explained, r
ight after Peter says the like figure whereunto even baptism doth also now save us
, conscious that his statement is liable to be misunderstood, (as demonstrated by you), Peter explains himself: Negatively, baptism does not save because water is applied to the body: “not the removal of the filth of the flesh.” Water can only cleanse the flesh outwardly; it does not cleanse the heart from sin. Baptism follows a personal response to God as indicated by the phrase “the answer of a good conscience toward God.” It is that aspect of baptism (what is signified, “the answer of a good conscience toward God”) rather than the external rite (the sign, the application of water) that saves.
The circumstances of the flood, the ark and its occupants, formed a type, and baptism forms “a corresponding type.” The Greek word for "figure" is "antitupon." Vine, in his Expository Dictionary of New Testament Words, defines the word as "a corresponding type." He says, "It is not a case of type and antitype but of two types, that in Genesis, the type, and baptism, the corresponding type." (Vol. 2, page 96). Cremer's Lexicon says the word signifies an "image or similitude." Thayer's Lexicon defines it as "a thing resembling another." The genitive in the Greek text is correctly translated as the pledge of a good conscience, not for a good conscience. It is a pledge made from a good conscience. Baptism is a pledge to God made from a good conscience.
My friend this is an epistle not a recording Peter would have had enough time to write 'baptism does not save you' and scratch 'baptism doth also now save us'
Again, Peter didn't simply say by grace we have been saved through baptism. Instead, Peter said, as you quoted - 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. If Peter was making the point that water baptism itself literally saves us, then why the words "like figure" and the further explanation? Why didn't Peter mention baptism in Acts 10:43? Why didn't Paul mention baptism in Ephesians 2:8? Why didn't Jesus mention whoever is not baptized will not be saved in Mark 16:16? *Hermeneutics.
[SUP]3 [/SUP]Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
[SUP]4 [/SUP]Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
[SUP]5 [/SUP]For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Is it safe to say... if we have not been planted together in the likeness of his death. we shall not be also in the likeness of his resurrection? Just asking, you seem to have all the answers, read the verses above carefully ... seems very clear to me
Again, this is picturesque language. Water baptism is the picture, not the reality. The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin, forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave. There is the further picture of our own resurrection from the grave. Before mentioning baptism in chapter 6, Paul had repeatedly emphasized that FAITH, not water baptism is the instrumental cause of salvation/justification (Romans 1:16; 3:22-28; 4:4-6; 5:1). That is when the old man was put to death and united in the likeness of His death, which water baptism
symbolizes and pictures.
Righteousness is
"imputed to us who believe in Him who raised up Jesus our Lord from the dead," who was delivered up because of our offenses, and was raised up because of our justification” (Romans 4:24,25). Since believers receive the benefits of Christ’s death and resurrection (justification), and that through faith (Romans 5:1), believers must be spiritually united to Him (delivered and raised up with Him). If baptism is taken as the instrumental cause, then Paul contradicts what he had established before, namely that justification is by FAITH, not baptism. *Hermeneutics. Paul clearly teaches that what is signified in baptism (buried and raised with Christ) actually occurs "through faith." Christians are "buried with Him in baptism, in which you also were
raised with Him through faith in the working of God, who raised Him from the dead" (Colossians 2:12). Justification on account of union in Christ's death, burial and resurrection is brought about "through faith" - and is properly symbolized by immersing the new believer in and out of the water.
Baptism would have no meaning without Christ’s death, burial and resurrection but Christ’s death, burial and resurrection would still have meaning, even if there were no baptism. In other words, Christ’s death, burial and resurrection is the substance and baptism is the shadow. Without the substance there would be no shadow. If one sets out to be buried and raised with Christ and planted in the likeness of His death and resurrection simply through the mechanical act of water baptism (the picture), without first experiencing the reality through Spirit baptism upon receiving Christ through faith, then he becomes an imposter, and is declaring, in baptism, to be what he is not.