In This Issue

• THE TRIUMPHANT ENTRY INTO JERUSALEM
• THREE FALSE CONCEPTS OF 1 PETER 3:21
• EDITORIAL POLICY
• UPCOMING GOSPEL MEETING SCHEDULE
• MORE INFORMATION...

More than 500 years before the birth of Jesus the Old Testament prophet Zechariah had foretold Christ’s triumphant entry into Jerusalem. "Rejoice greatly, O daughter of Zion! Shout O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey" (Zech. 9:9). As we turn to Matthew, chapter 21, we see the fulfillment of this prophecy. The events in the earthly ministry of Jesus are rapidly winding down. He is entering the city of Jerusalem on the first day of the week. Before the week is ended, He will be arrested and crucified.

Matthew records: "Now when they drew near to Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, saying to them, ‘Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. And if anyone says anything to you, you shall say, "The Lord has need of them," and immediately he will send them.’ All this was done that it might be fulfilled which was spoken by the prophet, saying: ‘Tell the daughter of Zion, behold your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.’ So the multitude said, ‘This is Jesus, the prophet from Nazareth of Galilee’" (Matt. 21:1-11).

Thus Matthew records the triumphant entry of Jesus into Jerusalem. The crowd is elated. Excitement is in the air. The multitudes are filled with expectation.

The crowd that accompanies Jesus into Jerusalem, as the time of the Passover is drawing near, has recognized in Jesus the fulfillment of many of the writings of the prophets. Finally, after all those agonizing years, their Messianic dreams are about to be realized,. It is difficult to determine all the assumptions and suppositions they had formulated during the centuries, but we can know that they expected the Messianic kingdom to be a world government similar to that of Rome, only more powerful, and displacing that foreign power that ruled over them. They thought the Messiah would be a military leader and an earthly king. Perhaps it was the realization that this was not happening that caused many of these same individuals to turn away from Jesus only a few days later, and stand in the crowd that cried out, "Crucify Him, crucify Him" -- for His kingdom is not of this world, John 18:36.

It was close to 20 years ago that I remember hearing Brian Gibson preach at the Sycamore church of Christ in Gravel Switch, Kentucky, on the topic of 1 Peter 3:21 and pointing out three false concepts people have held on this verse, over the years.

Let us begin by hearing the verse in the King James Version: "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."

The first misunderstanding is that "Baptism is only a figure; it is merely a 'sign' that one has already been saved." As we have heard others also say, who believe that baptism is irrelevant to salvation, "Baptism is just an outward showing of an inward grace."

It's true that the Bible does use many figures, shadows, or types that represent things of a much greater nature: Romans 5:14, for example, speaks of Adam as "a type of Him [Jesus] who was to come." But what is this "figure" of 1 Peter 3:21 referring to? To find the answer, we need to back up to the previous verse, which speaks of the flood of Noah's day. It is the flood that is the figure for the water of Bible baptism. The New International Version makes this very clear: "...eight in all, were saved through water, and this water symbolizes baptism that now saves you..." (vv. 20,21). The New American Standard Bible says, "and corresponding to that, baptism now saves you...." Corresponding to what? Again, it is referring back to the flood of Noah's day, as mentioned in the previous verse, in which eight persons "were brought safely through the water." Baptism, therefore, is not the type; but rather it is the antitype. It is what the shadow (of the flood) is pointing to. The New King James Version, incidentally, states, "There is also an antitype which now saves us, namely baptism...."

Just as the eight souls in the ark were separated from the world of sin by the waters of the flood, which eliminated that sinful world, the water of baptism separates a person from his own sins and brings him out from a sinful realm into the righteous kingdom of God's dear Son (Col. 1:13) because baptism (along with faith and repentance) puts one into contact with the blood of Christ and the benefits of the Lord's atonement (cf, Rom. 6:3,4).

A second false notion many have about 1 Peter 3:21 is that "the filth" spoken of is referring to sin; and then they continue by saying that "Since baptism does not remove the filth of the flesh, then it doesn't remove sin." Again, though, using other Bible translations will be helpful to better understand what this "filth" is standing for. The Revised Standard Version and the New International Version refer to "the filth of the flesh" as "dirt from the body." The New American Standard says, "dirt from the flesh." Therefore, this "filth" is not sin; but, rather, it is "dirt"; and the point being that baptism saves—but not merely by getting clean in the water. It saves as an appeal to God for a clear conscience.

When Ananias told Paul in Acts 22:16 to wash away his sins through baptism, it wasn't the water that could literally do that; it was the blood of Jesus. But even the concept of being washed by the blood of Christ is figurative, for the forgiveness actually takes place in the mind of God when we meet His righteous demands that will enable us to benefit from the Lord's atonement. Still, though, water baptism is one of the steps necessary to benefit from Calvary.

We can also liken this to Naaman's need to dip seven times into the Jordan River to be healed of his leprosy (2 Kings 5). Surely, it wasn't merely the water of this muddy river that healed him; but, nevertheless, it is what the Lord required of him to be healed--just as God requires of the alien sinner to be baptized into water to have sins forgiven.

Lastly, many people have misunderstood 1 Peter 3:21 on the basis of the word "answer." As part of the verse says, "the answer of a good conscience toward God." Perhaps they feel that by "praying a sinner's prayer," the "answer" they receive will result in a good conscience and their salvation.

We need to point out, however, what this term "answer" really means. For many who use only the King James Version and have never heard this term defined before, it might come as a surprise. According to Vine, the Greek word for "answer" "was used by the Greeks in a legal sense, as a demand or appeal." Bullinger defines it as "a question, an asking; enquiry after, seeking by enquiry." It, therefore, appears to be just the opposite (an enquiry) than how many would view it (as an answer). Baptism, therefore, is "an appeal to God for a clear conscience," as the Revised Standard Version states. The New American Standard Bible and the New English Bible also use the term "appeal." The New Berkeley Version has "earnest seeking," and The American Standard Version has "interrogation."

So baptism saves as a means whereby one is making his "appeal to God for a clear conscience"; and since "appeal" also means "a call for aid, support, mercy, etc., an earnest request or entreaty," then we can conclude that baptism is part of the means whereby one "calls" on the Lord. As Peter had stated many years prior, in quoting Joel's prophecy, "...everyone who calls on the name of the Lord shall be saved" (Acts 2:21). They called in Acts 2 by believing, repenting, and being baptized (vv. 36-38). And this is also why Paul was told by Ananias to "...Arise, and be baptized, and wash away your sins, calling on His name" (Acts 22:16).

The good conscience, which has been cleansed by the blood of Jesus (cf, Heb. 9:14), comes after one has been baptized into Christ to then rise to "walk in newness of life" (Rom. 6:3,4); and 1 Peter 3:21 certainly makes it clear that this salvation is not possible until one is first baptized.

Our policy in editing the Susquehanna Sentinel corresponds with that stated by Eugene Britnell during his tenure as editor of the Gospel Guardian: "We will be more concerned with WHAT is said than WHO said it. Our use of any material is not to be construed as an endorsement of everything in the author’s life and teaching."

Further, let it be noted that in the use of articles by other writers, sometimes we "wouldn’t have said it that way," but if we feel that the overall value of the article warrants its use, we use it anyway. The reader ALWAYS has the responsibility of comparing what he reads with the Word of God, and behaving accordingly.

Finally, the editor, Clarence R. Johnson, is solely responsible for selecting the materials used in this publication. There will occasionally be typographical errors, for which we apologize. We hope you will read and benefit.

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