Exegetical and Hermeneutical Commentary of 1 Peter 4:4
Wherein they think it strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:
4. wherein they think it strange ] It may be worth noting that the same word is used to express (1) coming as a stranger (Act 10:6; Act 10:18; Act 21:16) and (2) as here, in 1Pe 4:12 and Act 17:20, counting a person or thing strange. The “wherein” points to the change of life implied in the previous verse. “In which matter, in regard to which.” The words imply a change like that of 1Co 6:9-11. The heathen found that his old companions, even his Jewish companions, had acquired, when they became Christians, a new way of looking at things. Conscience was more sensitive. The standard of honesty, purity, and temperance was higher than before. It is not hard, even from our own experience, to picture to ourselves the surprise of the heathen when he found his friend refusing an invitation to a banquet, shrinking from contact with the prostitutes of Greek cities, or when there, passing the wine-cup untasted.
to the same excess of riot ] The Greek words are singularly forcible. That for “excess,” not found elsewhere in the New Testament, means primarily the “confluence” of waters then the cistern, sink, or cesspool into which waters have flowed. The underlying metaphor implied in the words reminds us of Juvenal’s ( Sat. iii. 62)
“Jam pridem Syrus in Tiberim defluxit Orontes”
(Syria’s Orontes into Tiber flows),
when he wishes to paint Rome as the meeting-point of the world’s vices. That for “riot” is used, in the adverbial form, of the life of the prodigal in Luk 15:13, and as a noun here and in Eph 5:18; Tit 1:6. Compounded as it is of the negative particle and of the root of the verb “to save,” it may mean either (1) the state in which a man no longer thinks of saving anything, health, money, character, in the indulgence of his passions, or (2) one in which there is no longer any hope of his being saved himself from utter ruin. The former is probably the dominant meaning of the word. In either case it indicates the basest form of profligacy.
speaking evil of you ] More accurately, reviling. The word is that which is more commonly translated “blaspheming” in direct reference to God. Even here, and in Act 13:45; Act 18:6, where it is used in reference to men, the other or darker sense can scarcely be thought of as altogether absent. Men blasphemed God when they reviled His servants.
Fuente: The Cambridge Bible for Schools and Colleges
Wherein they think it strange – In respect to which vices, they who were once your partners and accomplices now think it strange that you no longer unite with them. They do not understand the reasons why you have left them. They regard you as abandoning a course of life which has much to attract and to make life merry, for a severe and gloomy superstition. This is a true account of the feelings which the people of the world have when their companions and friends leave them and become Christians. It is to them a strange and unaccountable thing, that they give up the pleasures of the world for a course of life which to them seems to promise anything but happiness. Even the kindred of the Saviour regarded him as beside himself, Mar 3:21, and Festus supposed that Paul was mad, Act 26:24. There is almost nothing which the people of the world so little comprehend as the reasons which influence those with ample means of worldly enjoyment to leave the circles of gaiety and vanity, and to give themselves to the serious employments of religion. The epithets of fool, enthusiast, fanatic, are terms which frequently occur to the heart to denote this, if they are not always allowed to escape from the lips. The reasons why they esteem this so strange, are something like the following:
(1) They do not appreciate the motives which influence those who leave them. They feel that it is proper to enjoy the world, and to make life cheerful, and they do not understand what it is to act under a deep sense of responsibility to God, and with reference to eternity. They live for themselves. They seek happiness as the end and aim of life. They have never been accustomed to direct the mind onward to another world, and to the account which they must soon render at the bar of God. Unaccustomed to act from any higher motives than those which pertain to the present world, they cannot appreciate the conduct of those who begin to live and act for eternity.
(2) They do not yet see the guilt and folly of sinful pleasures. They are not convinced of the deep sinfulness of the human soul, and they think it strange that ethers should abandon a course of life which seems to them so innocent. They do not see why those who have been so long accustomed to these indulgences should have changed their opinions, and why they now regard those tilings as sinful which they once considered to be harmless.
(3) They do not see the force of the argument for religion. Not having the views of the unspeakable importance of religious truth and duty which Christians now have, they wonder that they should break off from the course of life which they formerly pursued, and separate from the mass of their fellow-men. Hence, they sometimes regard the conduct of Christians as amiable weakness; sometimes as superstition; sometimes as sheer folly; sometimes as madness; and sometimes as sourness and misanthropy. In all respects they esteem it strange:
Lions and beasts of savage name.
Put on the nature of the lamb,
While the wide world esteems it strange,
Gaze, and admire, and hate the change.
That ye run not with them – There may be an allusion here to the well-known orgies of Bacchus, in which his votaries ran as if excited by the furies, and were urged on as if transported with madness. See Ovid, Metam. iii. 529, thus translated by Addison:
For now, through prostrate Greece, young Bacchus rode,
Whilst howling matrons celebrate the god;
All ranks and sexes to his orgies ran,
To mingle in the pomp and fill the train,
The language, however, will well describe revels of any sort, and at any period of the world.
To the same excess of riot – The word rendered excess ( anachusis) means, properly, a pouring out, an affusion; and the idea here is, that all the sources and forms of riot and disorder were poured out together. There was no withholding, no restraint. The most unlimited indulgence was given to the passions. This was the case in the disorder referred to among the ancients, as it is the case now in scenes of midnight revelry. On the meaning of the word riot, see the Eph 5:18 note; Tit 1:6 note.
Speaking evil of you – Greek, blaspheming. See the notes at Mat 9:3. The meaning here is, that they used harsh and reproachful epithets of those who would not unite with them in their revelry. They called them fools, fanatics, hypocrites, etc. The idea is not that they blasphemed God, or that they charged Christians with crime, but that they used language suited to injure the feelings, the character, the reputation of those who would no longer unite with them in the ways of vice and folly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. They think it strange] . They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see.
Excess of riot] . Flood of profligacy; bearing down all rule, order, and restraints before it.
Speaking evil of you] . Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherein they think it strange: Greek, are strangers, i.e. carry themselves as strangers, wondering (as at some new thing) at the change the gospel hath made in you, and your no more conforming yourselves to their wicked courses; they seem to be in another world when among you.
That ye run not with them: this seems to signify the eagerness and vehemency of these Gentiles in pursuing their lusts, and may perhaps have some respect to the feasts of Bacchus, to which they were wont madly to run, and there commit the abominations mentioned 1Pe 4:3.
To the same excess of riot; or, profuseness, or confusion, of riot or luxury, and then it suits well with that heap of sins before mentioned, whereof this seems to be comprehensive.
Speaking evil; Greek, blaspheming, or speaking evil;
of you is added by the translators: this may therefore be understood not only of their speaking evil of believers, as void of humanity and enemies to civil society, but of God and the Christian religion, as a dull, morose, sour way, and which they could not embrace without renouncing all mirth and cheerfulness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. WhereinIn respect to whichabandonment of your former walk (1Pe4:3).
run not with themeagerly,in troops [BENGEL].
excessliterally,”profusion”; a sink: stagnant water remaining after aninundation.
riotprofligacy.
speaking evilchargingyou with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14;2Pe 2:2). However, there is no”of you” in the Greek, but simply “blaspheming.”It seems to me always to be used, either directly or indirectly, inthe sense of impious reviling against God, Christ, or the HolySpirit, and the Christian religion, not merely against men assuch; Greek, 1Pe 4:14,below.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherein they think it strange,…. Here the apostle points out what the saints must expect from the men of the world, by living a different life; and he chooses to mention it, to prevent discouragements, and that they might not be uneasy and distressed when they observed it; as that they would wonder at the change in their conversations, and look on it as something unusual, new, and unheard of, and treat them as strangers, yea, as enemies, on account of it:
that you run not with them into the same excess of riot; to their luxurious entertainments, their Bacchanalian feasts, and that profusion of lasciviousness, luxury, intemperance, and wickedness of all sorts, which, with so much eagerness of mind, and bodily haste, they rushed into; being amazed that they should not have the same taste for these things as before, and as themselves now had; and wondering how it was possible for them to abstain from them, and what that should be that should give them a different cast of mind, and turn of action:
speaking evil of you; and so the Syriac and Arabic versions supply “you” as we do; but in the Greek text it is only, “speaking evil of, or blaspheming”; God, Christ, religion, the Gospel, and the truths of it, and all good men; hating them because different from them, and because their lives reprove and condemn them; charging them with incivility, unsociableness, preciseness, and hypocrisy.
Fuente: John Gill’s Exposition of the Entire Bible
| Comfort of the Servants of God. | A. D. 66. |
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
I. Here you have the visible change wrought in those who in the foregoing verse were represented as having been in the former part of their life very wicked. They no longer run on in the same courses, or with the same companions, as they used to do. Hereupon observe the conduct of their wicked acquaintance towards them. 1. They think it strange, they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do to the same excess of riot, to the same sottish excesses and luxury which before they had greedily and madly followed. 2. They speak evil of them. Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God. Learn, (1.) Those that are once really converted will not return to their former course of life, though ever so much tempted by the frowns or flatteries of others to do so. Neither persuasion nor reproach will prevail with them to be or to do as they were wont to do. (2.) The temper and behaviour of true Christians seem very strange to ungodly men. That they should despise that which every one else is fond of, that they should believe many things which to others seem incredible, that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope, is what the ungodly cannot comprehend. (3.) The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselves reap the fruits of their charity, piety, and goodness.
II. For the comfort of the servants of God, it is here added,
1. That all wicked people, especially those who speak evil of such as are not as bad as themselves, shall give an account, and be put to give a reason of their behaviour, to him who is ready to judge, who is both able and duly authorized, and who will ere long judge and pass sentence upon all who shall then be found alive, and all such as being dead shall then be raised again, Jas 5:8; Jas 5:9; 2Pe 3:7. Observe, The malignant world shall in a little time give an account to the great God of all their evil speeches against his people, Jud 1:14; Jud 1:15. They will soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, uttered against the faithful people of God.
2. That for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit, v. 6. Some understand this difficult place thus: For this cause was the gospel preached to all the faithful of old, who are now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them in the flesh, but might live in the Spirit unto God. Others take the expression, that they might be judged according to men in the flesh, in a spiritual sense, thus: The gospel was preached to them, to judge them, condemn them, and reprove them, for the corruption of their natures, and the viciousness of their lives, while they lived after the manner of the heathen or the mere natural man; and that, having thus mortified their sins, they might live according to God, a new and spiritual life. Take it thus; and thence learn, 1. The mortifying of our sins and living to God are the expected effects of the gospel preached to us. 2. God will certainly reckon with all those who have had the gospel preached to them, but without these good effects produced by it. God is ready to judge all those who have received the gospel in vain. 3. It is no matter how we are judged according to men in the flesh, if we do but live according to God in the Spirit.
Fuente: Matthew Henry’s Whole Bible Commentary
Wherein ( ). “In which thing” (manner of life).
They think it strange (). Present passive indicative of , old verb (from , stranger), to entertain a guest (Ac 10:23), to astonish (Ac 17:20). See also 4:12. “They are surprised or astonished.”
That ye run not with them ( ). Genitive absolute (negative ) with present active participle of , old compound, to run together like a crowd or a mob as here (just like our phrase, “running with certain folks”).
Into the same excess of riot ( ). (from to pour forth) is a late and rare word, our overflowing, here only in N.T. is the character of an abandoned man (, cf. in Lu 15:13), old word for a dissolute life, in N.T. only here, Eph 5:18; Titus 1:6.
Speaking evil of you (). Present active participle of as in Lu 22:65. “The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race” (Bigg).
Fuente: Robertson’s Word Pictures in the New Testament
Run not with them. “In a troop” (Bengel); like a band of revellers. See above. Compare Ovid’s description of the Bacchic rites :
“Lo, Baccus comes! and with the festive cries Resound the fields; and mixed in headlong rout, Men, matrons, maids, paupers, and nobles proud, To the mysterious rites are born along.” Metamorphoses, 3, 528 – 530.
Excess [] . Only here in New Testament. Lit., pouring forth. Rev. has flood in margin. The word is used in classical Greek of the tides which fill the hollows.
Riot [] . From aj, not, and swzw, to save. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one’s own debased appetites, whence it takes the sense of dissoluteness or profligacy. In Luk 14:13, the kindred adverb ajswtwv is used. The prodigal is described as scattering his substance, to which is added, living wastefully [ ] . Compare Eph 5:18; Tit 1:6.
Fuente: Vincent’s Word Studies in the New Testament
1) Wherein they think it strange.” (en ho) “in which” (Greek ksenizontai) they are surprised, shocked — to live in modesty, sobriety, Christian piety marks God’s children as “peculiar” Tit 2:12; Tit 2:14.
2) “That ye run not with them.” That with them you truck not along. Popularity of excessive banqueting leads to judgment, Dan 5:1-31; Mar 6:21-28.
3) “To the same excess of riot.” (Greek eis)
unto” the same excess of (Greek asotias) profligacy, rioting or unruly behavior. This refers to gluttony, excessive gorging and eating.
4) “Speaking evil of you. “ (Greek blasphemountes) “Blaspheming, deriding, or castigating you.”
GLUTTONY
1. Swinish gluttony ne’er looks to heaven amid his gorgeous feats, but with besotted, base ingratitude, crams and blasphemes his feeder.
–Milton
2. I saw few die of hunger — of eating a hundred thousand.
–Benjamin Franklin
3. They whose sole bliss is eating, can give but that one brutish reason why they live.
Fuente: Garner-Howes Baptist Commentary
4 Wherein they think it strange The words of Peter literally are these, “In which they are strangers, you not running with them into the same excess of riot, blaspheming.” But the word, to be strangers, means to stop at a thing as new and unusual. This is a way of speaking which the Latins also sometimes use, as when Cicero says that he was a stranger in the city, because he knew not what was carried on there. But in this place, Peter fortifies the faithful, lest they should suffer themselves to be disturbed or corrupted by the perverse judgments or words of the ungodly. For it is no light temptation, when they among whom we live, charge us that our life is different from that of mankind in general. “These,” they say, “must form for themselves a new world, for they differ from all mankind.” Thus they accuse the children of God, as though they attempted a separation from the whole world.
Then the Apostle anticipated this, and forbade the faithful to be discouraged by such reproaches and calumnies; and he proposed to them, as a support, the judgment of God: for this it is that can sustain us against all assaults, that is, when we patiently wait for that day, in which Christ will punish all those who now presumptuously condemn us, and will shew that we and our cause are approved by Him. And he expressly mentions the living and the dead, lest we should think that we shall suffer any loss, if they remain alive when we are dead; for they shall not, for this reason, escape the hand of God. And in what sense he calls them the living and the dead, we may learn from 1Co 15:12
Fuente: Calvin’s Complete Commentary
1Pe. 4:4 wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you:
Expanded Translation
in which (sinful ways just described) they are amazed that you do not keep company with them, indulging in the same excess, (overflowing) of riot (profligacy, debauchery), speaking against you.
_______________________
wherein they think it strange
STRANGExenidzo, means first of all to receive as a guest, entertain (Act. 10:23), or, in the passive, to be entertained as a guest, to lodge or reside with (Act. 10:6). However, the word is derived from xenos, the primary meaning of which is foreign, alien, strange. Hence, in this verb form the meaning is sometimes (as here) to be struck with surprise, be amazed, be astonished at the novelty or strangeness of a thing.
that ye run not with them
RUN WITHsuntrecho, means literally, to run or flock together (Mar. 6:33, Act. 3:11). Here it is used as a metaphor of one who runs in company with others.
into the same excess of riot,
EXCESS-anachusis: a pouring out; metaphorically, excess, an overflowing, an overabundance.
OF RIOTasotia (-alpha negative, plus sodzo, to save), hence, properly either of one who is abandoned (a hopeless, incorrigible individual), or, one who does not save (himself, his means, his time, etc.). The adverb form occurs in the story of the Prodigal Son (Luk. 15:13, riotous), and is evidently why we have entitled that narrative as we have.
I cannot resist here to quote again from Richard Trench:
. . . more commonly the asotos is one who himself cannot save or spareprodigus: or, again, to use a good old English word more than once employed by Spenser, but which We have let go, a scatterling.
But it is easy to see that one who is asotos in this sense of spending too much, of laying out his expenditure on a more magnificent scheme than his means will warrant, slides easily, under the fatal influence of flatterers, and of all those temptations with which he has surrounded himself, into a spending of his own lusts and appetities of that with which he parts so freely, laying it out for the gratification of his own sensual desires. Thus the word takes on a new colour, and indicates how not only one of a too expensive, but also and chiefly, of a dissolute, debauched, profligate manner of living . . .
In this sense asotia is used in the N.T. . . . The waster of his goods will be very often a waster of everything besides, will lay waste himselfhis time, his faculties, his powers; and, we may add, uniting the active and passive meanings of the word, will be himself laid waste; he at once loses himself, and is lost.
Thus the Lexicons define asotia: An abandoned, dissolute life, profligacy, prodigality, debauchery.
speaking evil of you:
Blasphemeo (hence our word blaspheme): to speak reproachfully, rail at, revile, accuse falsely and maliciously. (As in 1Ti. 1:20.)
Fuente: College Press Bible Study Textbook Series
(4) Wherein they think it strange.The word wherein is used in exactly the same sense as in 1Pe. 2:12; that is to say, it does not directly point back to the list of sins just named, but the grammatical antecedent is to be supplied in the participial clause which follows, thus: In a particular where they cannot imagine your not being as bad as themselves, slanderously affirming that you are. The only difficulty involved in this view is one which does not show in the English, viz., that the participle is attracted into the nominative case by the influence of the finite verb, instead of being (as it strictly should) in the genitive, agreeing with of the Gentiles. But we have seen before that St. Peter deals very freely with participles in the nominative case. (See 1Pe. 2:12, where having is nominative, though in strictness it should be accusative, agreeing with you, as strangers and pilgrims; comp. also 1Pe. 2:18; 1Pe. 3:1; 1Pe. 3:7; 1Pe. 3:9; 1Pe. 3:15-16.) Like instances are not wanting in classical Greek.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Think it strange Are surprised at the strange sight of men who are not rushing with them into the same sink of debauchery.
Speaking evil Literally, blaspheming: railing at them for their singularity, and slandering them as enemies of society; abusing Christianity for requiring a different life, and reviling the Christ whom they served. It was natural that these heathen should thus vent their vexation; ungodly men sometimes do the same thing now.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In which they think it strange that you do not run with them into the same excess of riot, speaking evil of you,’
Nothing would have produced more comment than the change that took place in men and women’s lives in those days when they became Christians. Their friends would have been puzzled. ‘What on earth has happened to you? Why do you not indulge yourself like you used to? Why have you stopped having fun?’ This is not talking to Jewish Christians. Everyone knew that the Jews were funny people and kept what they called ‘the Law’. Nothing they did would have surprised them. They did not expect them to run to excess. But for Gentiles to change like this was remarkable indeed. It was unprecedented. No wonder they thought it strange.
We can fully understand why people who were slaves or lived at a low level of poverty, (which was true of most Christians – 1Co 1:26), ran to join in the excesses of the time as soon as they had a free moment. It was the only thing that made life worth living. And because it was connected with their religious worship they could get time off for it. And nowhere was it more available than in heathen temples, where uncontrolled sex, food and drink were all at hand. So we can see why they could not understand why their friends, who had also once behaved in this way, no longer did so. And very soon, for such is the heart of man, they began to speak evil of them for it made them feel guilty themselves and they felt that it was showing them up and condemning them, especially once the Christians had given them an answer to their question. No one likes to be shown up and given an uneasy conscience. And the result would be persecution.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 4:4. Wherein they think it strange, &c. In the Syriac the words run thus: And behold now, they are amazed and blaspheme you, because you do not grow wanton with them in the same intemperance as formerly. ‘ , wherein, or in which, refers to the will of the Gentiles, 1Pe 4:3. The word , rendered they think it strange, properly signifies, they are strangers; but it appears that many Greek writers used it for being astonished, or standing in admiration of a thing, as new, absurd, or surprizing: and accordingly it is so rendered in some of the ancient versions and fathers. Indeed the allusion is fine, and what obtains in many languages, to express men’s admiring or wondering, as strangers do at the customs and manners of a people in a foreign country. Thus in England we say that “such a thing is very strange,” when we mean that it is very surprising, or very different from what we have known, expected, or been used to. Their idolatrous neighbours and acquaintance had formerly looked upon these Gentile Christians, as of the same country and religion; but now they regarded them as strangers, or as a people whose conduct was new, strange, and surprising. See 1Pe 4:12. Act 17:20 and 2Ma 9:6. Possibly St. Peter in the word , running, might allude to the orgies of Bacchus; in which his worshippers ran forward, like persons agitated by the furies, and, with the vehemence and transport of madmen, rushed together to the commission of the most abominable wickedness. The word , rendered excess, has various significations. It is used for a puddle or sink of waters, and here may be applied metaphorically, for a sink or gulph of vice. It is used elsewhere for sloth, effeminacy, confusion, prodigality, excess, or profusion; in which last sense Archbishop Leighton understands it. The word ‘ signifies riot, luxury, prodigality, or a lewd and dissolute life: see Pro 28:7. St. Peter has joined these two words to express the astonishing wickedness and debauchery of the Heathens, and that even in their religious worship. He adds, that on this account they railed, or spoke evil of them: they railed at them as unsocial, and deserters of the sacred temples. Genuine converts from vice to true experimental religion, are more exposed to the ridicule and insults of their old companions than others; and indeed it was no small trial to the primitive Christians, when they were accused as morose and unsocial, and of different manners from the rest of mankind. There was great occasion for resolution and fortitude in those who adhered to Christianity; as they dared to dissent from the rest of their neighbours in matters of religion. But neither this nor any other temptation was to make them depart from truth, or practise wickedness: though Christianity was a sect every where spoken against; yet to the judgment of men they were to oppose the judgment of Christ who will soon judge the quick and the dead; for a day and a thousand years are the same to him.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:4 . ] Many interpreters apply directly to the thought contained in the following clause: ; Pott: ., ; incorrectly; is connected rather with what precedes. Still it can hardly be right to explain, that as the perfects and point to the fact, that they no longer live as they had lived, this was the matter of wonderment (de Wette, Wiesinger, Schott, [236] and in this commentary). It is more natural to take it thus
equivalent to: “on the ground of this” (that is, because ye have thus lived), and the absolute genitive following as equal to: “inasmuch as ye run not with them,” so that the sense is: “on account of this, that ye thus walked in time past, your countrymen think it strange when ye do so no longer” (Hofm.); with , comp. Joh 16:30 and Meyer in loc . The genitive absolute assigns, as it frequently does, the occasioning cause (Winer, p. 195 [E. T. 259]). The word (in its common meaning is equivalent to: “to be a guest;” thus it is used frequently in the N. T.) here means: “ to be amazed,” “to feel astonishment ;” comp. 1Pe 4:12 ; Act 17:20 . [237]
] “ refers the matter to the amazement of the heathen.” , Mar 6:33 and Act 3:11 : to run together , confluere; here: “to run in company with any one.”
] states the aim of the . With , comp. Eph 5:18 ; Tit 1:6 : “ lewd and dissolute conduct.” The word is to be found in Aelian, de an. xvi. 15, used synonymously with , and Script, graec. ap. Luper. in Harpocr. with ; it means, accordingly: the overflowing. This sense is to be kept hold of, and to be explained of the haste with which dissoluteness is allowed to break forth and to overflow. According to Hofm., it denotes the doings of those who are in haste to pour out from them their indwelling lasciviousness, so that it overflows and spreads in all directions. From the explanation of Strabo, iii. p. 206 A: , it is unjustifiable to derive the meaning “sentina, mire” (2d ed. of this commentary), or “flood” (3d ed.), or “stream” (Schott). [238]
] characterizes their amazement more nearly as one which prompts them to speak evil of those whose conduct causes them astonishment (not “Christianity,” as Hofmann thinks). Schott justly remarks that “it is not the being struck with amazement in itself which is, strictly speaking, of significance here, but that definite form of it expressed by , placed last for the sake of emphasis.”
[236] It is true that “a surprise calling forth displeasure” (Schott) is meant; but this does not lie in the word itself.
[237] The object. to is either in the dative, as ver. 12 ( Polyb . iii. 68. 9: ), or is subjoined by means of or .
[238] Hesych. and Suidas interpret also by , ; thus Gerhard: virium exolutio, mollities; according to de Wette it means: profusio, wantonness; but it is better to keep to the above signification.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you :
Ver. 4. They think it strange ] Gr. . That they think it a new world, marvelling what is come to you of late. It is I, said the harlot; but it is not I, said the convert, At ego non sum.
Into the same excess ] Gr. , bubbling or boiling, as the raging sea foaming out its own filth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] at which ([ wherein , viz. at] your having done with such practices, implied in the and above: then the gen. absolute following further explains the . , as the element in which their is versed. The aim of this verse is well given by Gerhard: “monuit hc ipsorum animos, ne perversis et prposteris illis impiorum judiciis ac blasphemis sermonibus turbentur, multo vero minus ad pristinorum vitiorum societatem sese pertrahi patiantur.” They must give offence to their former companions: for this there is no help) they are astonished (think it strange, as E. V. see reff.), that you run not (the puts the reader on their footing: “when they notice that you run not”) with them ( ., ‘turmatim,’ ‘avide,’ Bengel) to ( , of the direction and purpose of the confluence) the same slough (of , Strabo iii. p. 206 A, says, : stuaries: and so . = ‘sentina,’ a sink, or slough, or puddle: and this is the meaning taken by Huther and Wiesinger. But Suidas interprets it ; and , , , . Hence Gerhard takes it for ‘virium exsolutio, mollities.’ De Wette follows Grotius: ‘profusio,’ which in its etymology, though not in its ordinary acceptation, exactly answers to . On the whole the local meaning is I think to be preferred, on account of the figure in ) of profligacy ( , : see note on ref. Eph.), speaking evil of you (“jactantes convicia in vos superbi, singularitatis, occult impietatis,” &c. Bengel. The early apologists testify abundantly to the fact):
Fuente: Henry Alford’s Greek Testament
1Pe 4:4 . , whereat, i.e. (i.) at your change of life (1Pe 4:2 f.) explained below by . or (ii.) on which ground , because you lived as they did. , are surprised , as in 1Pe 4:12 , where this use of . (elsewhere in N.T. entertain , except Act 17:20 , ) is explained by . Polybius has it in the same sense followed by dative, acc., with acc. and with dative. So in Josephus Adam was surprised ( ) that the animals had mates and he none, Ant., i. 1, 2) and the making of garments surprised God (Act 17:4 ). , from Psa 50:18 , LXX, if thou sawest a thief , , and with adulterers thou didst set thy portion ; where consent has been rendered as if from run . It thus corresponds to St. Paul’s (Rom 1:32 ). , profligacy . According to Aristotle . is the excess of liberality, but is applied in complex sense to . Prodigality is in fact a destruction of oneself as well as one’s property ( Eth. Nic. , iv. 13). . Violence and lust are classed with drunkenness, which breeds and fosters them. . is wanton violence as well as licentiousness. So the classic Christian example of the word is exactly justified; see Luk 15:13 , the Prodigal Son squandered his substance, living . , excess, overflow , properly of water (Philo ii. 508 f., description of evolution of air from fire, water from air, land from water). In Strabo (iii. 1, 4, etc.) = estuary. St. Peter is still thinking of the narrative of the Deluge, which was the fit punishment of an inundation of prodigality. , put last for emphasis and to pave the way for 1Pe 4:5 in accordance with the saying, for every idle word ( cf. Rom 3:8 ). The abuse is directed against the apostate heathens and implies blasphemy in its technical sense as opposed to the giving glory to God (1Pe 2:12 ).
Fuente: The Expositors Greek Testament by Robertson
Wherein = In (App-104.) which.
think, &c. See Act 17:20.
excess. Greek. anachusis. Only here.
riot. Greek. asotia. See Eph 5:18.
speaking evil of. Greek. blasphemeo.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] at which ([wherein, viz. at] your having done with such practices, implied in the and above: then the gen. absolute following further explains the . , as the element in which their is versed. The aim of this verse is well given by Gerhard: monuit hc ipsorum animos, ne perversis et prposteris illis impiorum judiciis ac blasphemis sermonibus turbentur, multo vero minus ad pristinorum vitiorum societatem sese pertrahi patiantur. They must give offence to their former companions: for this there is no help) they are astonished (think it strange, as E. V. see reff.), that you run not (the puts the reader on their footing: when they notice that you run not) with them (., turmatim, avide, Bengel) to (, of the direction and purpose of the confluence) the same slough (of , Strabo iii. p. 206 A, says, : stuaries: and so . = sentina, a sink, or slough, or puddle: and this is the meaning taken by Huther and Wiesinger. But Suidas interprets it ; and ,-, , . Hence Gerhard takes it for virium exsolutio, mollities. De Wette follows Grotius: profusio, which in its etymology, though not in its ordinary acceptation, exactly answers to . On the whole the local meaning is I think to be preferred, on account of the figure in ) of profligacy (, : see note on ref. Eph.), speaking evil of you (jactantes convicia in vos superbi, singularitatis, occult impietatis, &c. Bengel. The early apologists testify abundantly to the fact):
Fuente: The Greek Testament
1Pe 4:4. , in which) while you determine that it is sufficient to have lived badly [in past time].-, running together with them) in a troop, eagerly.- ) the same as they do up to this day, and as you did formerly with them.-, confusion) This is described in 1Pe 4:3.-, speaking evil of you) uttering against you reproaches, of pride, singularity, secret impiety, etc.
Fuente: Gnomon of the New Testament
excess: Mat 23:25, Luk 15:13, Rom 13:13, 2Pe 2:22
speaking: 1Pe 2:12, 1Pe 3:16, Act 13:45, Act 18:6, 2Pe 2:12, Jud 1:10
Reciprocal: Deu 12:30 – How did Jos 10:4 – we may Pro 18:3 – General Pro 23:20 – not Pro 28:7 – but Ecc 7:2 – better Ecc 10:3 – and he Ecc 11:9 – walk Isa 51:7 – fear Dan 3:8 – and accused Hos 7:5 – made Hos 14:8 – What Joh 17:14 – the world Act 17:20 – strange Act 24:25 – temperance Gal 5:19 – Adultery Eph 4:17 – that ye Eph 5:18 – excess Col 3:7 – General Tit 3:2 – speak Heb 13:13 – General 1Pe 4:12 – think 1Pe 4:14 – reproached 2Pe 2:13 – to riot 1Jo 3:12 – And
Fuente: The Treasury of Scripture Knowledge
1Pe 4:4. They means the Gentiles or unconverted nations referred to in verse 3. Think it strange means to be surprised at something as though a novelty had been introduced from the outside. It would especially have the idea of something very unexpected. This describes the impression that was being made on these Gentiles by the conduct of the Christians. The heathen thought there was much reason for indulging in the worldly practices because it brought them gratification for their fleshly lusts. They thought their standard of life was correct and that all normal people should follow it. When they observed the Christians’ opposite way of life they concluded that something was wrong with them and expressed themselves with evil accusations. Excess of riot; an extreme degree of loose and disorderly conduct.
Fuente: Combined Bible Commentary
1Pe 4:4. on which account they think it strange that ye run not with them into the same effusion (or, slough) of profligacy, speaking evil of you. The wherein of the A. V. (which the R. V. also retains) is so far misleading, as it naturally means to the English reader in which vices The sense, however, is not = they think it strange that ye run not with them in their vices into the same slough, etc. The construction of the sentence, which is somewhat dubious, may be put either thus,at which matter they are astonished, namely, the matter of your not running with them, etc.; or thus,at which state of affairs they are astonished, seeing that you do not run with them, etc.; or best, perhaps, thus,on which account (i.e on account of the fact that ye did once walk in these excesses) they are astonished when ye do not now run with them, etc. The several terms are remarkable for their force and vividness. The first verb, which occurs repeatedly in the N. T., with its primary sense of receive a stranger, lodge, etc. (Act 10:23; Act 28:7; Heb 13:2), has here the secondary sense of counting strange or being astonished, which it has also in 1Pe 4:12, and in Act 17:20. The second (comp. also Mar 6:33; Act 3:11) conveys the idea of eager companionship in running. The noun rendered excess by the A. V., and the text of R. V., is not found elsewhere in the N. T. In the Classics, where also it is of very rare occurrence, it seems to mean primarily effusion or outpouring, and secondarily an estuary. Different senses are proposed for it here, some preferring the local sense of sink, slough, puddle (Alford, Fronmller, etc.); others that of stream (Schott, etc.), or flood (margin of R. V.); others the more general sense of overflowing (Huther, Hofmann); others again the sense of softness (Gerard)or wantonness(de Wette). The old Greek lexicographers explain it as=slackness, looseness, etc. The other noun, rendered riot by the A. V. and R. V., means rather dissoluteness or lewdness. In Greek ethics it denotes the prodigal squandering of ones means, and then a profligate, dissolute mode of life, the two ideas of wasteful expenditure and expenditure on ones appetites being near akin. It occurs again in Eph 5:18 (A. V. excess), and in Tit 1:6 (A. V. riot). The adverb is found once, viz. Luk 15:13, in the phrase with riotous living.
speaking evil of you, i.e slandering, reviling you. It is the term which, when used of God, is rendered blaspheme. With what power do these few bold strokes depict the rush of the mass of the heathen over all barriers that stand in the way of vicious indulgence, and their haste to drag others with them on to the same goal of a life of appetite! Wordsworth thinks the point of the comparison is the idea of foul streams flowing together into one and the same sink; a metaphor which he considers peculiarly expressive in countries where after violent rains the gutters are suddenly swollen, and pour their contents together with violence into a common sewer. With this N. T. picture of the banded troops of the Gentiles rushing together in a filthy confluence for reckless indulgence and effusion in sin, compare such pictures in the polite literature of the heathen as that which Ovid draws of the Bacchic orgies (Met. iii 529, etc.; see also Dr. John Brown, in loc.).
Fuente: A Popular Commentary on the New Testament
4:4 {3} Wherein they think it {c} strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:
(3) That we be not moved with the enemies perverse and slanderous judgments of us, we have to set against them that last judgment of God which remains for them: for none, whether they be then found living or were dead before, shall escape it.
(c) They think it a new and strange matter.
Fuente: Geneva Bible Notes
Some of the persecution Peter’s readers were experiencing was due to their unwillingness to continue in their old lifestyle with their unsaved friends. This continues to be a common source of persecution for Christians today.
"Unsaved people do not understand the radical change that their friends experience when they trust Christ and become children of God. They do not think it strange when people wreck their bodies, destroy their homes, and ruin their lives by running from one sin to another! But let a drunkard become sober, or an immoral person pure, and the family thinks he has lost his mind!" [Note: Ibid.]