1 Pet 3:17-18:
For even in their time, although
there were countless wicked men, only eight, who believed what was proclaimed through
the preparation of the ark, were saved (1 Peter 3:20). And because salvation
was through water, he immediately applies this to the sacred baptism, and says
that the water prefigured our baptism, sincei t also drowns and submerges
unbelieving demons and saves the faithful who come to the ark of the Church. At
the same time, he says: Just as water washes away filth, so does baptism. But
it does not effect the removal of bodily dirt, rather, through a symbol, it
demonstrates the washing away of the stains of the soul. IT is, moreover, as it
were, a pledge and guarantee of a good conscience toward God. For those who are
well aware of themselves, that is, who embrace a blameless life and earnestly
seek and, as it were, inquire after it (for those who seek something and are accustomed
to inquire), these also hasten to the sacred baptism. And who, he says,
provides that divine baptism should be sought and requested? The resurrection
of Christ. For before His resurrection and passion it is shown: “Unless one is
born of water and the Spirit;” (Jn. 3:5) but after the resurrection: “Baptizing
all nations who come, in the name of the Father, and of the Son, and of the
Holy Spirit.” (Matt. 28:19-20) (Commentaries on the Catholic Epistles of 1-2
Peter by Oecumenius (6th Century) [trans. John Litteral; 2025], 42)
1 Pet 3:19-22:
“In which also.” Here, εν ω is taken causally for “therefore.”
For when he had said that he died for us, the unjust, and from this had shown
that he endured death for the salvation of all men, he now says that for his
reason also he preached to those who were held in Hades. “Ο αντιτυπον, etc.” (The context of the Greek
words here is obscure, and therefore rendered in Latin with more words; yet by
rendering the Greek expressions literally, it would be arranged thus:) that
baptism, corresponding to the figures, now also saves you, which is now
not the removal of the filth of the flesh, but the επερωτημα of a good
conscience, which is toward God, or according to God. Furthermore, επερωτημα, that is, to the angels,
evidently to the united man. (Commentaries on the Catholic Epistles of 1-2
Peter by Oecumenius (6th Century) [trans. John Litteral; 2025], 43)
