IF YOU ARE REVILED FOR THE NAME OF CHRIST: ei oneidizesthe (2PPPI) en onomati Christou: (1Peter 2:19,20; 3:14,16) (1Pe 4:4,5; Ps 49:9; 89:51; Is 51:7; Mt 5:11; Lk 6:22; Jn 7:47, 48, 49, 50, 51, 52; 8:48; Jn 9:28,34; 2Co 12:10) (for the name: Nu 11:25,26; 2 Ki2:15; Is 11:2)

See discussion of persecution of believers in Mt 5:10, 11, 12- note

If is the marker of what is known as a first class conditional which simply means that what follows is presumed to be true. It can be translated therefore as "since this is true". Trials will come for His sake and we need to remember that we are sharing suffering with Him, which is but a prelude to the glory that we will share at His coming.

Reviled (3679) (oneidizo from óneidos = reproach) means to assail with abusive words, slander, revile, falsely accuse or to speak disparagingly of a person in manner not justified, to find fault in a way that demeans the other, to mock, to heap insults upon as a way of shaming.

You can tell your unsaved friends that you are Baptist, a Presbyterian, a Methodist, or even an agnostic, and there will be no opposition; but tell them you love Jesus Christ, He is your Lord & He alone is the Way, the Truth & the Life —bring Christ’s name & exclusive claims into the conversation—and things will start to happen. Our authority is in the name of Jesus, and Satan hates that name. Every time we are reproached for the name of Christ, we have the opportunity to bring glory to that name. The world may speak against His name, but we will so speak and live that His name will be honored and God will be pleased.

Spurgeon said:

''You set your heart aflame with the Word of God and man shall come and watch you burn.''

G. Campbell Morgan said:

''It is a very remarkable thing that the church of Christ persecuted has been the church of Christ pure. The church of Christ patronized has always been the church of Christ impure.''

Polycarp, Bishop of Smyrna, was martyred on Saturday, 23rd February, A.D. 155. The proconsul gave him the choice of cursing the name of Christ and making sacrifice to Caesar or death. "Eighty and six years have I served him and he has done me no wrong. How can I blaspheme my King who saved me?" The proconsul threatened him with burning, and Polycarp replied: "You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will." “I have respect for your age,” said the Roman officer. “Simply say, ‘Away with the atheists!’ and be set free.” By “the atheists” he meant the Christians who would not acknowledge that Caesar was “lord.” The old man pointed to the crowd of Roman pagans surrounding him, and cried, “Away with the atheists!” He was burned at the stake and in his martyrdom brought glory to the name of Jesus Christ.

First Century believers were falsely accused of such blasphemies as being cannibals (body & blood of Christ), sexual orgies (love feasts), destroyers of families (families often split over), atheists (would not worship images), politically disloyal insurrectionists (would not say "Caesar is lord"), incendiaries: people who would start fires (to end of the world).

Multi-colored grace (1Pe 4:10-note)
for
Multi-colored trials (1Pe 1:6-note)

YOU ARE BLESSED: makarioi: (1Ki 10:8; Ps 32:1,2; 146:5; Jas 1:12; 5:11)

The translators added "you are" (there is no verb in the Greek) so it should read "if you are reviled for the name of Christ, Blessed!" which sounds even better!

Note the qualifying statement - for the name of Christ.

Blessed (3107) (makarios [word study]) means fully satisfied no matter the circumstances. This means that in the hour of greatest trial there is a great consolation. In great suffering on earth there is great support from heaven. You may think now that you will not be able to bear it. But if you are Christ's you will be able to bear it, because he will come to you and rest upon you.

Jesus taught that suffering for Him conferred a blessing on the one suffering...

Blessed are you when men cast insults at you, and persecute you, and say all kinds of evil against you falsely, on account of Me. (Mt 5:11-note)

BECAUSE THE SPIRIT OF GLORY AND OF GOD RESTS UPON YOU: hoti to tes doxes kai to tou theou pneuma eph humas anapauetai (3SPMI): (Acts 13:45; 18:6; 2Pe 2:2) (1Peter 2:12; 3:16; Mt 5:16; Gal 1:24; 2Th 1:10, 11, 12)

Spirit of glory God stands with his martyrs. The Holy Spirit ministers special grace. Compare this description with Stephen's countenance when confronted by the stares of the ruling religious leaders

And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel...54 Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him. 55 But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; 56 and he said, "Behold, I see the heavens opened up and the Son of Man standing at the right hand of God." (Acts 6:15, 7:54, 55, 56)

While men gnash and blaspheme, the martyr Stephen's Spirit endued serenity glorifies his Father in heaven. The wondrous work of God's Spirit empowers us to move through persecution in a God honoring manner, even as He did the martyr Stephen. The "spirit of glory and of God" was resting upon Stephen so that he brought great glory to God on his behalf. This likewise is God's desire for our lives when He allows us the privilege of suffering for Him.

Spirit of Glory and God rests upon - This brings to mind the Shekinah glory cloud of God resting upon the OT tabernacle and then upon Solomon's Temple. Today believers are God's temple and God glory rests upon us!

Peter is quoting from Isaiah 11:2...

The Spirit of the LORD will rest (Hebrew = nuach = to rest; Lxx = anapauo) on Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the LORD.

Comment: This OT prophecy refers primarily to the Spirit resting on the Messiah. And thus as the Spirit of the Lord came upon David when he was anointed king (1Sa 16:13; Ps 51:11), so He will rest upon David’s descendant, the Messiah, Who will be King of kings over all the world. We see the Spirit resting upon Him in other passages - Is 42:1, 48:16, 61:1, Mt 3:16, Jn 1:32, Lk 4:18) We see the Spirit resting upon other men in the OT (eg, Nu 11:25, 26)

Rests (373) (anapauo from ana = again, back, or even as intensifying the meaning of the verb + pauo = to cease or give rest)  means (1)  to cause someone to gain relief (by resting), refreshment, intermission from toil ( LXX use = 1Chr 22:18, Mt 11:28, 1Co 16:18, 2Co 7:13, Philemon 1:7, 20) (2) in the middle voice meaning to take bodily rest, as in sleep (Mt 26:45, Mk 14:41, 6:31 Septuagint - LXX use = Ex 23:12) and (3) to rest upon an object (1Pe 4:14).

In general terms, anapauo can refer to:

(1) Physical  rest - As when one gains relief from a busy time by resting as in Mk 6:31. When Judas came to betray Jesus, He questioned why His disciples were resting (asleep, Mt 26:45, Mk 14:41).

(2) Spiritual rest - As in Mt 11:28. In a sense the resting of the Spirit upon believers (1Pe 4:14) is a metaphorical description of His presence with the believer who believers who are suffering for Christ. In His parable of the rich farmer (Lk 12:16, 17, 18, 19, 20, 21, 22, 23), Jesus contrasts rest with anxiety about this life and its attendant fear of being without earthly possessions (which usually end up "possessing" the possessor!). In the parable, the "certain rich man" thought that he could "rest" in the fact that he had earthly goods, but Jesus shattered this false hope (for him and for all who trust in earthly possessions) by pointing out that true rest comes from knowing that the Father in heaven cares for us (Lk 12:24) 28, 30, 31) and will provide all we need (cp Php 4:19). This idea of spiritual rest is also seen in the refreshment (refresh in English = to restore or give new strength or energy to, to invigorate, to relieve after fatigue, to reanimate after depression, to revive what is drooping, to restore or maintain by renewing supply) in one's life by other believers (1Co 16:17, 18, 2Co 7:13, Philemon 1:7, 20). Does your presence refresh the saints or exhaust the saints?

To review anapauo means to rest or take a rest in a physical sense or also means to cause to rest, to calm,  to give "inner" rest, to comfort or to refresh.

Anapauo can mean to permit one to cease from labor in order to recover and collect his or her strength.

Note that anapauo can mean to rest inwardly, but not necessarily from a cessation of work as is expressed by katapauo [word study].

Anapauo is found in a manuscript of 103BC as a technical term in agriculture. The writer speaks of a farmer resting his land by sowing light crops upon it. He relieved the land of the necessity of producing heavy crops, and thus gave it an opportunity to recuperate its strength.

TDNT...

 “To cause to cease”; b. “to give rest,” “refresh”; c. “to rest”; d. “to remain at rest”; e. “to rest on.” In the NT the word can mean bodily rest (c), as in Mk. 6:31, but more commonly it denotes refreshment (b), as in 1Co 16:18. In Revelation it has an eschatological reference, “to rest from labor” (b) in 14:13, and “to tarry,” i.e., await (d) in 6:11. God’s Spirit is the subject in 1 Pet. 4:14: “to rest on” (e). Christ’s saving work is to give rest (b) in Mt. 11:28. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Wuest...
 

Anapausis, from anapauo, implies the pause or cessation from labor (Re 4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex. 16:23, 31:15, 35:2, and often....The verb anapauo which is of the same root, means, “to cause or permit one to cease from any movement or labor in order to recover and collect his strength, to give rest, refresh, to give one’s self rest, to take rest”. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

NIDNTT writes that...
 

In classic Greek anapauo is used in its active form for: (a) make to cease, bring to an end, stop or hinder from something (Homer, Il. 17, 550); (b) to rest (trans.), make to halt, refresh (Xenophon, Cyropaedia 7, 1, 4). In middle  and passive voices it means to cease, take rest from, recover, come to rest (Plato, Critias 106a); later also, to die. Thus the expression to take one’s rest can be used of the dead (cf. IG 14, 1717). katapauo means to stop, put an end to; with reference to persons, to put an end to, hinder, depose, kill (Homer, Il. 16, 618; thus often with an unpleasant undertone); but also, to appease, calm (Homer, Od. 4, 583). In Judaism the term was taken up in the sense of to give someone a good rest (LXX). anapausis in classic Greek. meant repose, relaxation, recreation, a rest from something.  (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan  or Computer version)

Anapauo - 12x in 12v - NAS =  give...rest(1), refresh(1), refreshed(3), rest(3), resting(2), rests(1), take your ease(1).

Matthew 11:28 "Come (Deute - adverb functioning as aorist imperative in the 2nd person plural -- you plural) to Me, all who are weary and heavy-laden, and I will give you rest. (Literally = “and I will rest you.”)

Comment: In Mt 11:28 our Lord causes the sinner who comes to Him to cease from his own efforts at carrying his load of guilt and suffering, taking it upon Himself, allowing the believer in his new life powers to function as a child of God -- this is the essence of entering Christ's glorious rest.

Larry Richards - The image is of one person in harness with another, the two tied in tandem as two draft animals were tied, in order that they might work together. In the context of Scripture, human beings always find themselves yoked. Most commonly the yoke involves slavery. In Mt 11, as well as Acts 15 and Gal 5:1, the yoke is the law, which humanity experiences as an unbearable burden. Jesus' invitation was for people to commit themselves to him. Paradoxically, when we are bound to Jesus, we can experience rest. (Richards, L O: Expository Dictionary of Bible Words: Regency or Computer Version - New International Encyclopedia of Bible Words)

Matthew 26:45 Then He came to the disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners.

Mark 6:31 And He said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many people coming and going, and they did not even have time to eat.)

Comment: Ralph Earle - The verb anapauo is an intensive form of pauo, which in the middle voice means "cease, leave off." The compound (in mid.) means "take rest." The disciples were so busy they needed to cease their activity for a while. (Earle, R. Word Meanings in the New Testament)

Mark 14:41 And He came the third time, and said to them, "Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners.

Luke 12:19 'And I will say to my soul, "Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry."'

1Corinthians 16:18 For they have refreshed my spirit and yours. Therefore acknowledge such men.

2Corinthians 7:13  For this reason we have been comforted. And besides our comfort, we rejoiced even much more for the joy of Titus, because his spirit has been refreshed by you all.

Comment: MacArthur - refers here to temporary relief as opposed to a permanent peace (cf. Matt. 26:45; Mark 6:31; 14:41; Luke 12:19; Rev. 6:11). Though he was overjoyed at what had transpired in Corinth, Paul was wise enough to realize that pockets of dissent still existed. In fact, he addressed those dissenters later in this epistle. But for the moment, there was a truce involving the majority of the Corinthians.

Philemon 1:7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

Philemon 1:20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.

1Peter 4:14-note If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.

Revelation 6:11-note And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also.

Comment: These saints who most likely represent Tribulation martyrs (Notice why they were martyred! Re 6:9 - Should we even in this present God hating, evil age expect a bed of ease when we choose to hold fast to and uncompromisingly proclaim the Word of Truth? Dear tried and tested and suffering saint, hold fast the Word of Life, for the day of your vindication draweth nigh and will surely come!) are told to rest a while longer as they wait for Christ's triumphant return and their vindication.

Guzik: We usually don’t think of God’s people crying out for vengeance, but they make their cry to God, and leave the matter with Him. When God’s people are persecuted, He will set it right. It isn’t wrong for God’s people to ask Him to do what He promised to do. So the blood of Abel cried out from the ground for vengeance (Ge 4:10), as did the blood of unavenged murders in the land of Israel (Nu 35:33).

Levy: These are believers who received the Lord during the first half of the Tribulation (Mt 24:9, 13,14) but were martyred for their confession and commitment to Christ (Re 7:14). They are pictured “under the altar” in God’s heavenly Temple without their resurrected bodies.  (Levy, D. M. Revelation: Hearing the Last Word: The Friends of Israel Gospel Ministry)

Revelation 14:13-note  And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them."

Comment: Tony Garland - Immediately upon death, all those of the faith obtain rest (Is 57:1; Da 12:13; Lk 23:43). This book stands in complete agreement with the teaching of Paul: “We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord” (2Co 5:8); “For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better” (Php 1:23). The martyrs attending the opening of the fifth seal are found under the altar in heaven (Re 6:9). The ones coming out of the Great Tribulation are immediately before the throne of God (Re 7:14). Those who overcome the Beast and his image (by death) are seen straightway in heaven (Re 15:1, 2, 3). (A Testimony of Jesus Christ)

Anapauo - 62x in the Septuagint - LXX - Ge 29:2; 49:14; Ex 23:12; Lev 25:2; Nu 24:9; Dt 5:14; 28:65; 33:20; 1Sa 16:16; 2Sa 7:11; 1Ki 5:18; 1Chr 22:9, 18; Neh 9:28; Esther 9:16, 17, 18, 22; Pr 21:16, 20; 29:17; Eccl 7:9; Job 2:9; 3:13, 17, 26; 10:20; 13:13; 32:20; Mic 4:4; Hab 3:16; Zech 6:8; Is 7:19; 11:2; 13:20, 21; 14:1, 4, 7, 30; 27:10; 32:16, 18; 34:14, 17; 57:15, 20; Jer 29:6; 30:29; 31:11; 49:10; Lam 5:5; Ezek 16:42; 17:23; 31:13; 34:14, 15; Da 12:13.

Anapauo is used in the LXX to translate up to 14 different Hebrew verbs. The most common of these is nuach (05117), rest, repose, be quiet, and in the trans. forms to lay down, let remain, leave. nuach occurs in the following passages: Ex. 23:12; Deut. 5:14; 2 Sam. 7:11; 1Ki. 5:4; 1Chr. 22:9, 18; Neh. 9:28; Esther 9:22; Job 3:13, 17, 26; Pr 21:16; 29:17; Eccl. 7:9; Hab 3:16; Zech. 6:8; Isa 7:19; 11:2; 14:1, 3, 6; 32:18; Lam 5:5; Da. 12:13.

In this First Peter passage, the Holy Spirit rests and refreshes the believer in the sense that He takes over the saint’s battle with sin and the natural man's futile attempts to live a life pleasing to God, by giving him victory over the evil nature whose power was broken the moment God saved him, and by producing in his life His own fruit (cp Ro 8:13-note, Jn 6:63, 2Co 3:5, 6, Gal 5:16-note, Gal 5:17-note, Gal 5:18-note, Gal 5:25-note, Eph 5:18-note).

MacArthur...
 

Refreshment comes on those believers who suffer for the sake of the Savior and the gospel. The Spirit gives them grace by imparting endurance, understanding, and all the fruit that comes in the panoply of His goodness: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Gal 5:22-note, Gal 5:23-note). (MacArthur, J. 1Peter. Chicago: Moody Press or Logos)

The Spirit of the Glory, even the Spirit of God, is resting with refreshing power upon the child of God, causing him to live a life which pleases God and toward which the world hurls its venom and hate.

The Holy Spirit rests upon the reviled Christian much as the Shekinah (Shekinah glory cloud) rested on the Tabernacle in the wilderness and later on Solomon's Temple.

The Holy Spirit will help you die if that is what you are called to do He will stand by you when there is no one else. He will sustain your faith. He will give you glimpses of glory as He did Stephen as he was being stoned (see above). He will cause you to magnify Christ in your death. Courage which you never thought was possible will be yours. The Spirit of glory and of God will rest upon you and carry you home.

This grand truth of the Spirit's help in death is illustrated by the story of Thomas Hauker (England, 1555) who was appointed by God to die for His faith...
 

"Thomas", his friend lowered his voice so as not to be heard by the guard. "I have to ask you a favor. I need to know if what the others say about the grace of God is true. Tomorrow, when they burn you at the stake, if the pain is tolerable and your mind is still at peace, lift your hands above your head. Do it right before you die. Thomas I HAVE to know."

Thomas Hauker whispered to his friend, "I will."

The next morning, Hauker was bound to the stake and the fire was lit. The fire burned a long time, but Hauker remained motionless. His skin was burnt to a crisp and his fingers were gone. Everyone watching supposed he was dead. Suddenly, miraculously, Hauker lifted his hands, still on fire, over his head. He reached them up to the living God and then, with great rejoicing, clapped them together three times. The people there broke into shouts of praise and applause. Hauker's friend had his answer."

Peter is saying that suffering Christians do not have to wait for heaven in order to experience His glory. Through the Holy Spirit, they can have the glory now. This explains how martyrs like Thomas Hauker could sing praises to God while bound in the midst of blazing flames (a literal "fiery ordeal"!). It also explains how persecuted Christians (and there are many in today’s world - see Voice of the Martyrs) can go to prison and to death without complaining or resisting their captors.

When the three Hebrew children went into the fiery furnace, they had faith that God could deliver them.

Shadrach, Meshach and Abed-nego answered and said to the king, "O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17 "If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. 18 "But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up." 19 Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated. ... 24 Then Nebuchadnezzar the king was astounded and stood up in haste; he responded and said to his high officials, "Was it not three men we cast bound into the midst of the fire?" They answered and said to the king, "Certainly, O king."25 He answered and said, "Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!" (Da 3:16, 17, 18, 19,24, 25 ).

Jehovah not only delivered them, but He walked through the fire with them! And remember what Hebrews 13:8 (see note) says...

Jesus Christ is the same yesterday and today and forever

Corrie ten Boom tells how she worried as a girl whether she would be able to stand against the Germans if she was threatened. She felt so weak when she thought about what might happen. Her father, I think it was, gave her a great illustration. He said, "When you are going to take a journey on the train, do I give you your ticket three weeks early or just as you get on the train?" She answered, "As I get on the train." "So God will give you the special strength you need to be strong in the face of death just when you need it, not before."

Dying grace
for
Dying days!

Or better...

Living Grace
for
Dying Days!

John Piper's expresses his heart on this passage for his church:

I pray that you will remember the words of this message. The Spirit will help you die. He will stand by you when there is no one else. He will sustain your faith. He will give you glimpses of glory [Ed: as He did Stephen as he was being stoned (Acts 7:56)]. He will cause you to magnify Christ in your death. Courage which you never thought was possible will be yours. The Spirit of glory and of God will rest upon you and carry you home.   (The Holy Spirit Will Help You Die)

William MacDonald has an interesting thought to ponder:

Rest (373) (anapausis from from ana = again, back, or even as intensifying the meaning of the verb + pauo = to cease or give rest) describes a cessation of any motion, business or labor in which one is engaged. In short one meaning of anapausis is to stop an activity (cp Re 4:8 of not stopping praising God). Another meaning is the rest that comes from inner tranquility or a relief from trouble and related anxiety (Mt 11:29).

Some lexicons note that the focus of anapausis seems to be upon the restorative character of rest rather than mere cessation of activity.

Anapausis signifies rest that comes from a temporary cessation from something.

Zodhiates says anapausis is

not primarily the cessation of work with the resultant rest, but the restoration of lost strength and inner rest experienced simultaneously in the work. (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG or Logos)

Anapausis in classic Greek meant repose, relaxation, recreation, a rest from something. (NIDNTT)

Anapausis is consistently used in the Septuagint for the Sabbath rest.

Here are the 4 NT uses of anapausis...

Matthew 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST (speaking of inward tranquility) FOR YOUR SOULS.

Comment: Christ's rest is not a rest from work, but in work, "not the rest of inactivity but of the harmonious working of all the faculties and affections-- of will, heart, imagination, conscience--because each has found in God the ideal sphere for its satisfaction and development"

The anapausis Jesus describes is not only every believer's present possession but also future blessing. When we believe, we enter into that rest having been freed from our former bondage to sin and now enabled to experience the the inner tranquility that is available to us (in Christ) in this life as we work till our future rest is realized (Rev 14:13-note).

When we're discouraged spiritually
And fear and doubt assail our soul,
We may just need to rest awhile
Before God heals and makes us whole.
—Sper

Matthew 12:43 "Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, (a resting place, a settled habitation) and does not find it.

Luke 11:24 "When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.'

Revelation 4:8-note And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease (they do not interrupt these praises) to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME."

Revelation 14:11-note "And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name."

A DRAMATIC
CONTRAST

Comment: Rev 4:8 and Rev 14:11 highlight a dramatic contrast of ceaseless praise in worship of the Almighty versus ceaseless punishment for worshippers of the Beast!  The beast worshipers may have rest during the brief time of the end, but will have no rest thereafter. The saints will experience extreme duress during the brief time of the end, but thereafter will “rest from their labors” (Re 14:13-note).

Anapausis - 42v in the Septuagint (LXX) - Ge 8:9; 49:15; Ex 16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num 10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7; 131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10; 14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer 51:33; Lam 1:3. Here are some representative uses...

Genesis 8:9 but the dove found no resting (Heb = manoach = condition of rest; Lxx = anapausis) place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark to himself.

 Exodus 16:23 (cp similar uses of anapausis in Ex 31:15, 35:2, Lv 16:31, 23:3, ) then he said to them, "This is what the LORD meant: Tomorrow is a Sabbath (Lxx = sabbaton) observance, a holy Sabbath (Lxx = anapausis) to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning."

Exodus 23:12 "Six days you are to do your work, but on the seventh day you shall cease (Heb = shabath = cease, desist; Lxx = anapausis)  from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh (Lxx = anapsucho = to recover breath) themselves.

Leviticus 23:39 'On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the first day and a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the eighth day.

Ruth 1:9-note "May the LORD grant that you may find rest (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis), each in the house of her husband." Then she kissed them, and they lifted up their voices and wept.

Ruth 3:1-note Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security (ESV = rest) (Heb = manoach = resting place of peace and quiet; Lxx = anapausis) for you, that it may be well with you?

Psalm 23:2 He makes me lie down in green pastures; He leads me beside quiet (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) waters (Hebrew = "waters of rests")

Spurgeon on quiet or still waters - What are these "still waters" but the influences and graces of his blessed Spirit? His Spirit attends us in various operations, like waters -- in the plural -- to cleanse, to refresh, to fertilise, to cherish. They are "still waters", for the Holy Ghost loves peace, and sounds no trumpet of ostentation in his operations. He may flow into our soul, but not into our neighbour's, and therefore our neighbour may not perceive the divine presence; and though the blessed Spirit may be pouring his floods into one heart, yet he that sitteth next to the favoured one may know nothing of it.

"In sacred silence of the mind My heaven, and there my God I find."

Still waters run deep. Nothing more noisy than an empty drum. That silence is golden indeed in which the Holy Spirit meets with the souls of his saints. Not to raging waves of strife, but to peaceful streams of holy love does the Spirit of God conduct the chosen sheep. He is a dove, not an eagle; the dew, not the hurricane. Our Lord leads us beside these "still waters;" we could not go there of ourselves, we need his guidance, therefore it is said, "he leads me." He does not drive us. Moses drives us by the law, but Jesus leads us by his example, and the gentle drawing of his love.

Psalm 132:8 Arise (command) O LORD, to Your resting (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis)  place, You and the ark of Your strength.

Ecclesiastes 4:6 One hand full of rest (nachath = quietness; Lxx = anapausis) is better than two fists full of labor and striving after wind.

Trench discusses the relationship between anapausis and anesis (from aniema = to loosen, relax)...

Anapausis from anapauo implies the pause or cessation from labor (Rev4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex16:23, 31:15, 35:2, and often.

Anesis, from aniemi, implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being epitasis (a stretching) … thus Plato … ‘in the tightening (epitasis) and slackening (anesis) of the strings!…’Plato has the same opposition between anesin and spoude (haste, speed);…while Plutarch sets anesis over against stenochoria (narrowness of space, a confined space), as a dwelling at large, instead of in a narrow and straight room; and Paul over against thlipsis (a pressure, oppression, affliction) (2Co 8:13), not willing that there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis), that is from an excessive contribution, to the Corinthian.

Used figuratively, anesis expresses what we, employing the same image, call the relaxation of morals (thus Athenaeus, 14:13: akolasia (licentiousness, intemperance, any excess or extravagance) kai anesis setting it over against sophrosune (good sense, sobriety, prudence).

The distinction, then, is obvious. When our Lord promises anapausis the weary and heavy laden who come to Him (Mt. 11:18, 29), his promise is, that they shall cease from their toils; shall no longer spend their labour for that which satisfies not. When Paul expresses his confidence that the Thessalonians, troubled now, should yet find anesis (relief as a cessation from some trouble or difficulty, relaxation) in the day of Christ (2Th 1:7), he anticipates for them, not so much cessation from labour, as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to his own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed. (Trench, R. C. Synonyms of the New Testament. Page 147)

MAKE SURE THAT NONE OF YOU SUFFERS AS A MURDERER: me gar tis humon pascheto (3SPAM) os phoneus: (1Peter 2:20; Mt 5:11; 2Ti 2:9)

Christians who  do suffer a lot of grief and pain, but not for the sake of Jesus!

Suffer (3958) (pascho [word study]) means to experience a sensation, to suffer pain or experience something that falls to one's lot (good or ill). The present imperative with a negative forbids an action that is already in process (some Christians were guilty of suffering for some of these sinful behaviors!)

Peter's call to his readers is to examine their life when they are in the furnace of affliction because of sin rather than for the Savior! Instead of glory for suffering for sin, there is only shame for the Name of our Lord.

Edwards comments that...

While on one hand we are exhorted to be ready to suffer for being rightly related to God; We are likewise told to be sure not to suffer for being wrongly related to men. It's worth noting that Peter didn't think it inconceivable that a Christian could murder, steal, etc. When we think we've got an area of our life licked, then there is a good chance we are heading for trouble. "Wherefore let him that thinks he stands take heed lest he fall" (1Co 10:12 ).

OR THIEF, OR EVILDOER, OR A TROUBLESOME MEDDLER: e kleptes e kakopoios e os allotriepiskopos: (1Th 4:11; 2Th 3:11; 1Ti 5:13)

Troublesome meddler (244) (allotriepiskopos from allótrios = another's + episkopos = one who sees, or watches , over others) is literally an overseer of others, but here takes on a negative connotation describing someone who intrudes into matters that belong to someone else, overseeing others' affairs, as a meddler or a busybody.

Vincent writes that it is literally...

the overseer of another’s matters. One who usurps authority in matters not within his province. Rev., meddler. Compare Lk 12:13, 14; 1Th 4:11; 2Th 3:11. It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.

TDNT makes a good point that...

Since it is not found outside the NT, we must deduce its meaning from the context. The context, however, allows of various possibilities: a. “one who has his eye on the possessions of others”; b. “an unfaithful guardian of goods committed to him”; c. “one who meddles in things that do not concern him,” and d. “a calumniator or informer.” (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Proverbs warns us of the danger of meddling ...

BUT IF ANYONE SUFFERS AS A CHRISTIAN: ei de os Christianos: (1Pe 3:17,18; Acts 11:26; 26:28; Ep 3:13, 14, 15)

But - In contrast to suffering for sinful actions just described.

Suffers is not in the Greek but added by the translators to help understand the flow of Peter's argument.

Christian - Try this. Remove the letter "a" from Christian and transpose it to the beginning. What do you see? "A Christ in"! What should others see? Note we are followers of Christ and filled with Christ (His Spirit) but we are not a "little Christ", which is a heretical thought!

Christian  (5546) (Christianos from Christós = Christ from chrio = to anoint, so Christ = "Anointed One", 529 times in NT) (Christianos is used 3 times in the NT Acts 11:26; Acts 26:28; 1Peter 4:16) was the name of the disciples or followers of Christ first adopted at Antioch. The meaning of Christianos is not totally clear but seems to mean an adherent of Christ. Some think this is a diminutive form of Christos, meaning "little Christ." Irregardless Christianos connects a believer with his Lord. In a real sense a Christian means bearing the name of Christ. There are some parallel constructions in the ancient language. Followers of Herod were known as "Herodians." Likewise those loyal to Caesar were known as "Caesarians." This appears to be the model on which the name "Christian" was formed (see following note from Anchor) (See also Christian)

The Anchor Bible Dictionary writes that...

Most scholars agree that the formation of this term is Latin in origin. Christianus (pl. Christiani) is a second declension masculine Latin noun found in Tacitus, Suetonius, and Pliny the Younger. A common practice of the 1st century for identifying adherents was to attach the termination -ianus (pl. -iani) to the name of the leader or master (e.g., Pompeiani, Augustiani, Ceasariani). Early Hellenistic practice paralleled this by attaching -ianos (pl. -ianoi) to the name of a leader or master (e.g., Herodianoi, Matt 22:16; Mark 3:6; 12:13; Joseph. Ant 14.15, 10). Hence, whether in Lat (Christianus) or in Gk (Christianos) the term is formed from Christ and indicates Christ’s adherents, those who belong to, or are devoted to, Christ. (Freedman, D. N. (1996, c1992). The Anchor Bible Dictionary. New York: Doubleday)

In the earliest days of the church, “Christian” was a term of ridicule the pagans gave to the followers of Christ. Eventually, followers of Christ came to love and adopt this name. It is interesting to note the terms applied to believers prior to use of the term "Christian" -  "Jews," "disciples," "believers," "the Lord's disciples," those "who belonged to the Way" (Acts 1:15; 2:44; 6:1; 9:1, 2).

When the church was established in Antioch the term "Christian" began to be used. From this passage observe that "Christian" is equated with disciples, mathetes,  which in fact is the most common term applied to believers in the New Testament! 

When he (Barnabas left Antioch to search for Saul) had found him (Saul), he brought him to Antioch. And it came about that for an entire year they met with the church, and taught considerable numbers; and the disciples were first called Christians in Antioch. (Acts 11:26).How far have we drifted from this Biblical definition of a "Christian"? If you have time, consider studying how Scripture defines a "disciple" in the Gospels and Acts (see below). It is interesting to note that "disciple" does not appear after the book of Acts.

Mathetes in the Gospels and Acts -

Mt 5:1; 8:21, 23; 9:10f, 14, 19, 37; 10:1, 24f, 42; 11:1f; 12:1f, 49; 13:10, 36; 14:12, 15, 19, 22, 26; 15:2, 12, 23, 32f, 36; 16:5, 13, 20f, 24; 17:6, 10, 13, 16, 19; 18:1; 19:10, 13, 23, 25; 20:17; 21:1, 6, 20; 22:16; 23:1; 24:1, 3; 26:1, 8, 17, 18, 19, 26, 35f, 40, 45, 56; 27:64; 28:7f, 13, 16;

Mk 2:15f, 18, 23; 3:7, 9; 4:34; 5:31; 6:1, 29, 35, 41, 45; 7:2, 5, 17; 8:1, 4, 6, 10, 27, 33f; 9:14, 18, 28, 31; 10:10, 13, 23f, 46; 11:1, 14; 12:43; 13:1; 14:12ff, 16, 32; 16:7;

Lk 5:30, 33; 6:1, 13, 17, 20, 40; 7:11, 18; 8:9, 22; 9:14, 16, 18, 40, 43, 54; 10:23; 11:1; 12:1, 22; 14:26f, 33; 16:1; 17:1, 22; 18:15; 19:29, 37, 39; 20:45; 22:11, 39, 45;

Jn 1:35, 37; 2:2, 11f, 17, 22; 3:22, 25; 4:1f, 8, 27, 31, 33; 6:3, 8, 12, 16, 22, 24, 60f, 66; 7:3; 8:31; 9:2, 27f; 11:7f, 12, 54; 12:4, 16; 13:5, 22f, 35; 15:8; 16:17, 29; 18:1f, 15ff, 19, 25; 19:26f, 38; 20:2, 3, 4, 8, 10, 18, 19, 20, 25f, 30; 21:1f, 4, 7f, 12, 14, 20, 23f;

Mathetes in Acts - Acts 6:1, 2, 7; 9:1, 10, 19, 25f, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 16:1; 18:23, 27; 19:1, 9, 30; 20:1, 30; 21:4, 16

And Agrippa replied to Paul, "In a short time you will persuade me to become a Christian. (Acts 26:28)

In our modern world, the world, most people who hear the term Christian consider it to be essentially the opposite of “pagan.” But the word carries the idea of “a Christ one, belonging to Christ.” Certainly it is a privilege to bear the name and to suffer for His name’s sake (see Acts 5:41).

Vine has the following note..

Tacitus, writing near the end of the first century, says,

 “The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the Procurator, Pontius Pilate” (Annals xv. 44).

From the second century onward the term was accepted by believers as a title of honour. (Vine's Expository Dictionary of Old and New Testament Words)

TDNT writes that...

Ignatius often uses Christianos for a believer; one must be this in reality and not in name only (Magnesians 4). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament.  Eerdmans)

Pliny (Roman scholar, 23–79AD ) writes of punishment inflicted because of the “name itself” (i.e., “Are you a Christian?” ).

Warren Wiersbe explains it this way...

Roman law required each citizen to pledge his loyalty to the emperor. Once a year, the citizen would put a pinch of incense on the proper altar and say, “Caesar is Lord!” But the Christian confesses that “Jesus Christ is Lord!” (1Co 12:3.) Believers refused to bow before Caesar. Sometimes the Roman official would write the name of Christ on the ground or on a wall and ask the Christian to spit on it. If the Christian refused, he or she would be arrested, tried, and perhaps killed. By bearing the name of Christ (Christian), they were put to shame before their friends. But what a glorious name to bear! It is a name higher than any other. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

The Dictionary of Christianity in America comments that

"What the term intended to convey is uncertain, but the Greek papyri provide some help. There, a comparative form is kaisarianos, a slave or soldier of the divine Caesar; christianos then would signify a slave or soldier belonging to the divine Christ" (Dictionary of Christianity in America)

Nelson's New Illustrated Bible Dictionary defines a Christian as

The designation of the early followers of Christ as Christians was initiated by the non-Christian population of Antioch. Originally it may have been a term of derision. Eventually, however, Christians used it of themselves as a name of honor, not of shame. Prior to their adoption of the name, the Christians called themselves believers (Acts 5:14), brothers (Acts 6:3), or saints (Acts 9:13), names that also continued to be used. In modern times the name Christian has been somewhat emptied of its true meaning as a follower of Christ. To some today, Christian means little more than a European or American who is not Jewish, while others have sought to make its proper use the name of a particular denomination. However, its original meaning is a noble one, of which any follower of Christ can rightly be proud. (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary )

Webster's Dictionary (modern version) somewhat "softens" the definition of a "Christian" as

one who professes belief in the teachings of Jesus Christ. (Ed comment: One who professes might or might not be one who genuinely possesses Christ's life within them. See Mt 7:21-note, Mt 7:22, 23-note )

A. W. Tozer said:

There is nothing so refreshing as to watch a new Christian before he has heard too many sermons and watched too many Christians. (Note: In other words, new Christians are often more Christlike than older ones)

J. Wilbur Chapman said the following of Christian...

"Anything that dims my vision of Christ, or takes away my taste for Bible study, or cramps my prayer life, or makes Christian work difficult, is wrong for me, and I must, as a Christian, turn away from it."

J N Darby, founder of the Plymouth Brethren wrote:

Remember that you are nothing and nobody except Christians, and on the day you cease to provide an available amount of communion for every recognized believer in the Lord Jesus, you will become sectarian, and merely add, by your meetings, to the disorder and ruin of Christendom.

C. S Lewis summarized a Christian and his or her practice writing...

Christianity, if false, is of no importance, and, if true, of infinite importance. The one thing it cannot be is moderately important.

An anonymous writer said that...

Faith makes a Christian.
Life proves a Christian.
Trial confirms a Christian.
Death crowns a Christian.

Another anonymous writer noted that

The Christian life doesn't get easier; it gets better.

The 1828 Webster version records a somewhat more biblical definition of a Christian is

A believer in the religion of Christ", "A professor of his belief in the religion of Christ" "A real disciple of Christ; one who believes in the truth of the Christian religion and studies to follow the example and obey the precepts of Christ

F. B. Meyer says this charge by Peter is true whether it means...

the loss of business, reputation, and home; desertion by parents, children, and friends; misrepresentation, hatred and even death.

LET HIM NOT FEEL ASHAMED: me aischunestho (3SPMM): (Isa 50:7; 54:4; Php 1:20; 2Ti 1:12; Heb 12:2,3)

"And tho this world, with devils filled
should threaten to undo us ;
We will not fear, for God has willed
His truth to triumph through us.
The prince of darkness grim;
We tremble not for him;
His rage we can endure;
for lo! his doom is sure;
One little word shall fell him."
Play A Mighty Fortress is our God

Paul has this perspective writing from a jail cell...

according to my earnest expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death. For to me, to live is Christ, and to die is gain. (See notes Philippians 1:20; 21)

And again in his last letter, suffering in jail because of his proclamation of the gospel of Christ, Paul affirmed that...

For this reason I also suffer  these things, but I am not ashamed; for I know Whom (note not "What" - truth transforms and truth is a Person Christ Jesus) I have believed, and I am convinced that He is able to guard what I have entrusted to Him until that day. (see note 2 Timothy 1:12)

Ashamed (153) (aischunomai from aíschos = shame. disfigurement, disgrace) (see study of related word epaischunomai) means to be put to shame, be made ashamed or have a feeling of fear or shame which prevents person from doing a thing.

Aischunomai - 5x in 5v - Lk. 16:3; 2 Co. 10:8; Phil. 1:20; 1 Pet. 4:16; 1 Jn. 2:28 and is rendered in NAS as ashamed(1), feel ashamed(1), put to shame(2), shrink in shame(1).

In Greek when a negative particle precedes the present imperative it can be rendered "Stop being ashamed", implying that some were falling into this trap.

Wuest for example renders it...

let him not continue to be ashamed.

This statement must have reminded Peter of his own denial of Christ (Lk 22:54, 55, 56, 57, 58, 59, 60, 61, 62). The warning in Mk 8:38 is worth pondering.

Not be ashamed is negative whereas glorify God is the positive (Spirit empowered) response. Both are important for a balanced witness. If we seek to glorify God, then we will not be ashamed of the name of Jesus Christ.

Jesus set the example for us so that as we run this race of the Christian life with endurance, we must constantly be...

fixing (turning one's eyes away from other things near and fixing them on something, in this case Jesus)  our eyes on Jesus, the Author and Perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For ("For" introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with Him will show you how much more He had to endure than you have) consider (aorist imperative) Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart. (He 12:2, 3-notes He 12:2, 12:3)

David prayed to not be ashamed...

To Thee, O LORD, I lift up my soul. O my God, in Thee I trust, do not let me be ashamed. Do not let my enemies exult over me. (Ps 25:1, 2-note) (Ed: A good prayer to pray)

John Piper writes

This is amazing. The mark of a Christian is that he experiences deeper and greater joy in being dishonored with Christ than he does in being honored by men. Peter knew what he was talking about. He had experienced it. According to Acts 5:41, after being beaten with the other apostles, he "left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name (of Jesus)". If you admire and love someone tremendously, and you get lumped together with them and treated the same way, it is a great honor. There may be great pain as well. The deepest joys of life often grow in the soil of pain. (The Holy Spirit Will Help You Die)

The hymn writer, Isaac Watts in Am I a Soldier of the Cross?, expressed the essence of Peter's exhortation, with the soul examining question...

Am I a soldier of the cross,
A follower of the Lamb,
And shall I fear to own His cause,
Or blush to speak His Name?

Must I be carried to the skies
On flowery beds of ease,
While others fought to win the prize,
And sailed through bloody seas?

Are there no foes for me to face?
Must I not stem the flood?
Is this vile world a friend to grace,
To help me on to God?

Sure I must fight if I would reign;
Increase my courage, Lord.
I’ll bear the toil, endure the pain,
Supported by Thy Word.

Thy saints in all this glorious war
Shall conquer, though they die;
They see the triumph from afar,
By faith’s discerning eye.

When that illustrious day shall rise,
And all Thy armies shine
In robes of victory through the skies,
The glory shall be Thine.

Adoniram Judson was a member of the fellowship of the unashamed as testified by the following...

Adoniram Judson, the renowned missionary to Burma, endured untold hardships trying to reach the lost for Christ. For 7 heartbreaking years he suffered hunger and privation. During this time he was thrown into Ava Prison, and for 17 months was subjected to almost incredible mistreatment. As a result, for the rest of his life he carried the ugly marks made by the chains and iron shackles which had cruelly bound him. Undaunted, upon his release he asked for permission to enter another province where he might resume preaching the Gospel. The godless ruler indignantly denied his request, saying, “My people are not fools enough to listen to anything a missionary might SAY, but I fear they might be impressed by your SCARS and turn to your religion!” (see biographical sketch)

D L Moody rightly declared that

A holy life will make the deepest impression. Lighthouses blow no horns, they just shine.

BUT IN THAT NAME LET HIM GLORIFY GOD: doxazeto (3SPAM) de ton theon en to onomati touto: (Isa 24:15; Ro 5:2, 3, 4, 5; Php 1:29; Jas 1:2, 3, 4)

Glorify (1392) (doxazo from dóxa = glory) means to render or esteem glorious and is in the present imperative calling for this to be our lifestyle.

The one all-consuming desire we should have as Christians is that Christ be glorified in our bodies whether by life or death.

To glorify God means to give a proper opinion of Him to whoever is watching you, knowing that you have claimed to be a "Christian"

G Campbell Morgan commenting on "Let him glorify God in this name" notes that

This is more than glorying in the name. It is so living worthily of all it means as to glorify God. If a man is known as a Christian, and does not live as one, he dishonors God. To bear the name is to take a responsibility, a great and glorious one, but none the less a very solemn one. (Life Applications from Every Chapter of the Bible)

Peter et al far from being ashamed gloried in their privilege to suffer for His name, Luke recording that after they were released from prison...

they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ. (Acts 5:41-2)

In Romans 5 Paul records a similar teaching writing that

Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, through Whom also we have obtained (we have as a permanent possession = perfect tense) our introduction (our entree, the bringing another into the presence of a third party) by faith into this grace in which we stand; and we exult  (boast) in hope of the glory of God. And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (see notes Romans 5:1-2, 5:3, 5:4-5)

F B Meyer (in Our Daily Walk) writes the following devotional thoughts on 1Peter 4:13-16)...

The long suffering silence of our Lord was the marvel of His foes.

"As a lamb that is led to the slaughter and as a sheep that before her shearers is dumb," He opened not His mouth. Before the high priests, He held His peace. To Pilate He gave no answer. Amid the challenge and reproach of the Cross, He answered nothing, save in benediction and prayer. "When He was reviled He did not answer with reviling; when He suffered, He uttered no threats, but left His wrongs in the hands of the righteous Judge."

FOR IT IS TIME FOR JUDGMENT TO BEGIN: hoti (o) kairos tou arxasthai (AMN) to krima: (Isa 10:12; Jer 25:29; 49:12; Ezek 9:6; Mal 3:5; Mt 3:9,10; Lk 12:47,48)

Time (2540) (kairos [word study]) means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It means a moment or period as especially appropriate the right, proper, favorable time (at the right time).

Judgment (2917) (krima from kríno = to judge and the suffix –ma indicates the result of judging) denotes the result of the action signified by verb krino which means to judge. It can describe a judicial sentence from the magistrate or a decision (severe or mild) one passes on faults of others. Thus it describes a judgment, a sentence pronounced, or a verdict, usually negative in New Testament.

Begin (757) (archo) means to rule over or govern but in the middle voice it means to begin or start.

The first purpose of judgment (in the form of persecution) is to purify the church so that it will be able to witness to the lost. But it is also a warning to the lost.

The point is that God's judgment is moving through the earth. The church does not escape. When the fire of judgment burns the church, it is a testing, proving, purifying fire. Those who endure to the end will be saved (Heb 3:6, 14).

If God sends trials to the church now, this is evidence that He will someday judge the lost. We have our trials now and our glory later; the lost have their glory now and their suffering later. The only heaven the lost sinner will know is on earth today! One day, a fiery judgment will overtake the whole world (2Pe 3:7, 8, 9, 10, 11, 12, 13, 14, 15, 16). Meanwhile, God’s judgment begins “at the house of God,” the church (1Pe 2:5). This truth ought to motivate us to be as pure and obedient as possible (see Ezekiel 9 for an OT illustration of this truth).

Peter regards the persecutions of the believers as a divinely permitted (see God's attribute sovereignty) purging of His suffering saints, which in turn is merely a harbinger of the awful ordeal awaiting the ungodly!

John Piper notes that...

"This does not sound very comforting at first. When we are about to be arrested and killed for believing in Jesus it is not encouraging to hear that he is judging us in wrath like unbelievers. But let's be careful; that is not what it says. V18 makes it plain that God's judgment upon us does not lead to condemnation but to salvation. What then does God's judgment mean? 1Pe 4:12 explains, "Do not be surprised at the fiery ordeal which comes upon you to prove you." The judgment of God which comes upon believers is to test and refine their faith not to condemn them. It is an expression of his love not his wrath. 1Pe 1:6,7 says we may have to "suffer various tests (same word) so that the genuineness of our faith … may redound to praise and glory and honor." (The Holy Spirit Will Help You Die)

This is a very important distinction to make: the same act of judgment can be purifying love for believers and punishing wrath for unbelievers. There is no promise in Scripture that saints will escape all tribulation, not even the last Great Tribulation. What is promised is that when God's judgment comes upon the earth it will begin with the church and end with the unbelievers. But for the church it will be the first of purifying love and for the unbelievers it will be the fires of punishing wrath.

"The Lord disciplines him whom he loves, and chastises every son whom he receives" (Heb 12:6 where the context again is persecution, Heb 12:4)."

Guzik explains that...

Now is our time of fiery trial (1Peter 4:12); the ungodly will have their fire later. The fire we endure now purifies us; the fire the ungodly will endure will punish them.

We must always remember that there is never any punishment from God for us in our sufferings, only purification. For the Christian, the issue of punishment was settled once and for all at the cross, where Jesus endured all the punishment the Christian could ever face from God.

The same fire that consumes straw will purify gold. The fire is the same, but its purpose in application is different, and its effect is different upon the straw and the gold. Even so, Christians do suffer some of the same things the ungodly do, yet the purpose of God is different, and the effect is different. (1 Peter 4)

WITH THE HOUSEHOLD OF GOD: po tou oikou tou theou:

With is actually "from" and could mean church is the starting place of judgment and the judgment goes on there to the unsaved)

Household of God - A metaphor for the Church of Jesus Christ composed of all genuine believers. The church is not a building but believers. (cf "God's household" in Ep 2:19-note)

Household (3624) (oikos) refers to a dwelling and by implication a family.

Christians will have been judged before the unsaved are judged, either by

(1) confession now (1Co 11:31; 1Jn 1:9)

(2) chastening (1Co 11:32; Heb 12:5, 6, 7, 8, 9, 10, 11)

(3) physical death (1Co 11:30; 5:3-5; 1Jn 5:16)

(4) loss at the judgment seat of Christ (2Co 5:10; Ro 14:10, 11, 12, 13; 1Co 3:11, 12, 13, 14, 15).

AND IF IT BEGINS WITH US FIRST WHAT WILL BE THE OUTCOME FOR THOSE WHO DO NOT OBEY THE GOSPEL OF GOD: ei de proton aph hemon ti to telos ton apeithounton (PAPMPG) to tou theou euaggelio: (Lk 23:31) (Mt 11:20, 21, 22, 23, 24; Lk 10:12, 13, 14; Heb 2:2,4; 12:24,25)  (1Peter 2:8; Gal 3:1; 5:7; 2Th 1:8; Heb 5:9; 11:8) (Acts 14:22; 19:9; Ro 2:8,15:31; 1Pe 2:8, 4:17)

Begins with us first - Peter’s application is sobering - If God’s children experience suffering now, what will become of those who have made themselves His enemies? How can they ever hope to stand before the judgment and wrath of God? And the answer is that they cannot pass the inspection of the Just Judge of all mankind. And thus one thousand years after the believers stand at the judgment seat of Christ (see bema seat), the unsaved will be brought before God's great white throne of judgment to be judged according to their works, and, therefore, cast into the lake of fire (Re 20:11, 12, 13, 14, 15 -see notes Re 20:11; 12; 13; 14; 15).

Paul also writes of this present suffering of believers explaining that...

Through many (none? some? no... "many"!) tribulations (thlipsis) we must enter the kingdom of God. (Acts 14:22)

First (4413) (proton) means first in time, place, order and importance.

The idea that God’s judgment starts with His own people is found elsewhere in the Bible (Jer 25.29; Ezek 9.6; Isa 10.12).

Peter contrasts the suffering of God’s people in this life with the sufferings of the wicked in eternity. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to suffer the wrath of God for eternity in the lake of fire. Peter says if God so strongly and painfully judges His church which He loves, what will be His fury on the ungodly?

What will be the outcome - Peter has no doubt about the outcome of those who are habitually disobedient. He presents this in the form of a rhetorical question (asked merely for effect with no answer expected) knowing their outcome is obvious.

Outcome (5056) (telos from tello = to set out for a definite point or goal) was never used in NT as a chronological end, as if something simply stops. Instead, telos refers to a consummation, a goal achieved, a result attained, or a realization. Telos reflects a culmination and is the outcome of a growth or development representing an attained objective.

Those who do not obey - Notice Peter does not say those who do not "believe". Clearly those who genuinely believe are those who will obey God's precepts and laws, for they have the inherent divine power to obey (as a general lifestyle, not perfectly, but in a general direction toward holiness and heaven).

Do Not Obey (544) (apeitheo [word study] from a = without + peítho = persuade) literally means refusing to be persuaded. Men do not avoid the Gospel of Jesus Christ because of insufficient facts but because of proud, unrepentant hearts. The idea is therefore to disbelieve willfully and perversely and the present tense indicates they do so as a habit of their life. Disobedience is their lifestyle. The active voice indicates they are making a deliberate, conscious, volitional ("eyes wide open") choice to continually disobey.

Apeitheo - 14x in 14v in the NAS - Jn. 3:36; Acts 14:2; 19:9; Rom. 2:8; 10:21; 11:30f; 15:31; Heb. 3:18; 11:31; 1 Pet. 2:8; 3:1, 20; 4:17

The NAS renders apeitheo as disbelieved(1), disobedient(10), do not obey(1), not obey(2).

Gospel (2098) (euaggelion) (Click in depth study) means good news, glad tidings, Saxon = gōd-spell = lit. "good tale, message". Euaggelion originally referred to a reward for good news and later became the good news itself. The word euaggelion was in just as common use in the first century as our words good news today.  “Have you any good news for me today?” would have been a common question.

In this verse and the next (1Pe 4:18-note) Peter gave two encouragements in suffering by comparing our suffering as believers with the suffering that unbelievers will experience. This verse focuses on the time of these two experiences of suffering. Our suffering is now, but theirs will be when they stand before God in judgment. Our judgment by unbelievers now is lighter than their judgment by God will be later. Our sufferings are part of the opening scene in the last act of God’s redemptive drama. More severe judgment will follow on the ungodly. It helps to see our sufferings in the context of God’s end-times plan. They are not an accident but an assurance of His sovereign control. (Constable's Expository Notes on the Bible)