We may use racial discrimination and oppression as an analogy. Some people have argued that because there is a much greater percentage of black prisoners, this necessarily implies discrimination against blacks in the judicial process, from the police officers who make the arrests all the way to the judges that pronounce the sentences. Of course, not all black advocates assert this, and some of them will even agree with what is said below. Here we are using this particular argument, favored by some, only as an analogy for Christian behavior and to illustrate Peter's point.

There is no need to deny that racial discrimination is sinful, and that this is something that black people often encounter. For the sake of argument, whether it is true or not, we may even grant that the judicial process is harsher against blacks than against non-blacks. But the significance of this point is limited until we answer the question as to whether these black people are convicted because of discrimination, or whether they are convicted because they are criminals.

Are they murderers? Are they rapists? Are they robbers? If not, then they are indeed victims of injustice, and we must defend them. But if they are criminals, then we must rejoice in the fact that they have been arrested, convicted, and imprisoned. The only cause for indignation is the typical leniency of their sentences. So what if the police arrests a black criminal and not a white one? Yes, justice demands that both should be arrested, but still the black criminal cannot play the victim. He is arrested precisely because he has made someone else a victim. What happens to the white criminal should be the least of his concerns.

Thus the proper response is not to complain against racism, but if one cares so much about his race, then he should work with his own people to reduce their criminal activities. Warn them. Admonish them. Rebuke them. Threaten them. But it is a disgrace to tell them that they have been mistreated, that they are victims of racial prejudice, when all the while they are giving people reasons to discriminate against them.

There are people whom we would call racists that have not learned their views from white people or from their parents. But many of them are prejudiced against people of a particular race precisely because of repeated contact with them. And when people declare that we should stop judging others by the color of their skin, but only by their character, these people can sincerely respond, "Right, and that's exactly why we are racists!"

You notice other people's prejudices against you, but are these attitudes based on facts, even if exaggerated? If so, then since you care about the people of your race so much, take responsibility for them and work with them to correct the problem, and to present a better image of your people before the world.

Otherwise, you are going to reinforce the very prejudices that you complain about, and people will know that you are just trying to divert the attention from your own sinful behavior by blaming others. If people are going to mistreat you or discriminate against you because of the color of your skin, the least that you can do is to take away every excuse from them by exhibiting a lifestyle that is beyond reproach.

Now, if the call is to see people as individuals and not as members of a given race, then we should gladly do so, just as soon as they stop reminding us about their race and how they are all victims all the time.

Anyway, do not forget that our main discussion is not really about race, but about an unwarranted victim mentality in Christians. Non-Christians will always blame others for their own problems. If it is not going to be from the perspective of race, it is going to be something else. But Christians ought to know better. So all that we have said in our analogy applies here with even greater force. If you are "a murderer or thief or any other kind of criminal, or even as a meddler," then how dare you drag the name of Christ into it when you are punished? You are not punished as a Christian, but as a criminal. "However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name" (v. 16).

Verse 17 gives us a glimpse into God's program for humanity, although it is stated in broad terms. It says that judgment begins from the house of God. The "judgment" here is not condemnation, but the "painful trial" in verse 12. The term is more literally translated "fiery trial" (ESV) or "fiery ordeal" (NASB). Thus the suffering and persecution are as God's refining fire, purifying the elect. But then this judgment spreads outward toward the unbelievers – this time not for purification, but for condemnation. Now if God so refines and purifies those whom he loves and preserves, imagine the suffering of those whom he intends to torture with everlasting punishment!

Verse 18 reinforces the idea with Proverbs 11:31: "If the righteous receive their due on earth, how much more the ungodly and the sinner!" Verses 17 and 18 inform the believers that, even though they may come under intense persecution because of their faith, their conversion is nothing to be regretted. This is true even when considered purely from the viewpoint of suffering, for if God has ordained such things for the righteous, we just simply do not know how to describe the horrors that await the unbelievers. So, even from the viewpoint of suffering, it is better to be a Christian than a non-Christian.

Peter concludes, "So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good" (v. 19). In connection with this, recall our discussion on 2:23 and 3:5. That is, the Christian approach to suffering entails more than a passive endurance. Rather, in the midst of unjust treatment, the believer puts his hope in God, looks to him who judges justly, and persists in doing that which is good and right.

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