Trial By Fire Series

If anyone suffers as a Christian his suffering qualifies for Holy Spirit blessing.

-Remember, that the accusation of being a “Christian” here was a mocking. That is why it only describes believer three times in scripture as these. During the early years of the fifth decade, believers “where called Christians first at Antioch” (Acts 11:26). Before that time, Christians described themselves as “disciples” (Acts 6:1) “believers” (Acts 4:32) and those “who belonged to the Way” (Acts 9:2).

A Christian should not feel ashamed (aischunô, “dishonored”), but rather because of this benediction of supernatural comfort he is to glorify God in that/this name (Christian). First-century believers referred to one another, such as “brethren” (Acts 1:15–16; 6:3; 9:30; 12:17; 15:13), “saints” (Acts 9:13; Rom. 8:27; 15:25; 1 Cor. 16:1), and those of “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Ironically, however, Christian was not a name first assumed by believers themselves; instead, because it was originally a derisive designation given them by the world, it was associated with hatred and persecution (cf. Acts 11:26; 26:28). It has become, and should remain, the dominant and beloved name by which believers are known—those who belong to Christ.

To glorify God in this context means to praise Him for the privilege and honor of suffering for that/this name, because of all He has done, is doing, and will forever do for His saints. Not only does this kind of suffering produce joy over heavenly reward and the blessing of God, it also purifies the church. Here Peter’s thought returns to the Malachi 3:1–3 imagery. The Lord will purge His temple, His people. It is time (kairos), designating a decisive, crucial moment—in this context, the season—for judgment to begin. The Greek for judgment is krima and refers to a judicial process that renders a decision on someone’s sin. The word identifies a matter for ajudication (cf. 1 Cor. 6:7) and is used especially for divine judgment (cf. Rom. 2:5; 5:16 11:33).

In 1 Peter 4:17, Peter deals with divine judgment on believers is the decision God renders on their sin, which includes chastening and leads to cleansing (cf. 5:9–10) of the household of God, but not eternal condemnation (Rom. 8:1).:

1 Corinthians 11:32 [32]But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. (ESV)

Household is Peter’s reference to the church; other New Testament verses also make that meaning plain (cf. 2:5; Gal. 6:10; Eph. 2:19; 1 Tim. 3:15; Heb. 3:6; 10:21).

Peter poses the comparative question, if [judgment] begins with [believers] first, what will be the outcome for those who do not obey the gospel of God? The answer is plain: judgment concludes with Christ’s final condemnation of the ungodly at the Great White Throne (Rev. 20:11–15; cf. Matt. 7:21–23; 25:44–46). Though God chastens His own people now, His future judgment of the lost will be infinitely more devastating (cf. Dan. 12:2; Matt. 13:41–42, 49–50; 22:11–14; 25:41; Mark 9:44–49; Luke 13:23–28; 16:23–24; Rev. 14:10–11).