21 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: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. (1 Peter 3:21-22 KJV)
The Glory of our Lord
Noah’s salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism. That temporal salvation by the ark was a type; the antitype is the eternal salvation of believers through baptism. To avoid misunderstanding, the apostle explains what he means by saving baptism—not merely the outward washing with water, which only removes physical dirt—but the baptism that involves a faithful response from a resolved good conscience. This conscience engages to believe in and be wholly devoted to God—Father, Son, and Holy Spirit—while renouncing the flesh, the world, and the devil. The baptismal covenant, when sincerely made and kept, will certainly save us. Washing is the visible sign; the commitment it represents is the real substance.
The apostle also shows that baptism’s power to save comes not from the ritual itself, but from the resurrection of Christ. His resurrection implies his death and forms the foundation of our faith and hope. We are made like him by dying to sin and rising to a new life of holiness.
The sacrament of baptism, rightly received, is both a means and a pledge of salvation. Baptism now saves us (1 Peter 3:21). God is pleased to convey his blessings through his ordinances (Acts 2:38; 22:16).
However, outward baptism alone cannot save without a corresponding good conscience and way of life. There must be a sincere response of the conscience toward God. Some object that infants cannot make such a response and therefore should not be baptized. But the true circumcision was of the heart and spirit (Romans 2:29), which infants of old were just as incapable of as infants are today of giving a conscious answer. Yet they were circumcised at eight days old. So, unless explicitly forbidden by Christ, the infants of the Christian church may be admitted to baptism just as the infants of the Jewish church were admitted to circumcision.
Having mentioned Christ’s death and resurrection, the apostle goes on to speak of his ascension and his sitting at the right hand of the Father, which should comfort believers in their suffering (1 Peter 3:22). If Christ was so gloriously exalted after deep humiliation, his followers can expect that, after their temporary suffering, they too will be raised to great joy and glory.
Jesus Christ, after completing his work and suffering on earth, ascended triumphantly into heaven (Acts 1:9–11; Mark 16:19). He went there to receive his crown and glory (John 17:5), to finish the part of his mediatorial work that could not be done on earth, to make intercession for his people, to show the completeness of his atonement, to take possession of heaven on their behalf, to prepare a place for them, and to send the Holy Spirit as the first-fruit of his intercession (John 16:7).
Once ascended, Christ was enthroned at the right hand of the Father. This signifies complete rest from suffering and the highest possible honor and authority.
All angels, authorities, and powers have been made subject to Christ. All power in heaven and on earth—to command, to give law, to issue orders, and to pronounce final judgment—has been given to him. His enemies will face this to their everlasting sorrow and ruin, while his servants will rejoice in it to their eternal joy and satisfaction.