A considerable part of this treatise is occupied with the discussion of many of the unsatisfactory theories which have at various times been based upon the passage. The discussion involves a certain amount of discursiveness, and it may be well therefore to insert as a preface a brief summary of the interpretation of the text, as expounded by the author.
First of all, it is desirable to note that in the immediately preceding verses (1 Peter 3:8-17) the apostle alludes to the considerable persecution to which these believing Jews were subjected because of their faith in an unseen and heavenly Christ. This fact evidently occasioned difficulties in their minds because such an experience was so definitely contrasted with the ordinary Jewish expectation, based on the Old Testament, of a Messiah who, by His personal presence, would introduce a state of earthly glory, accompanied by deliverance of the nation from servitude to the Gentiles. To help and enlighten his readers, Peter speaks first with relation to the problem of their present suffering, and secondly, concerning the absence of Christ corporeally.
First, then, the apostle explains that if they suffered for righteousness’ sake they were a happy people: this was the mark of true disciples. It was therefore better, if the will of God should so will, that they should suffer for well-doing than for evil-doing. They ought not to suffer as evildoers, because Christ suffered once for sins that we might not suffer, though He was the Just One and we the unjust.
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