Verse 4. 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," (Mr 3:21,) and Festus supposed that Paul was mad, Ac 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 to think it strange that others should abandon a course of life which seems 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 things 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 or 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 (anacusiv) 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 Barnes "Eph 5:18; Tit 1:6".

Speaking evil of you. Gr., blasphemy. See Barnes "Mt 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 fitted to injure the feelings, the character, the reputation of those who would no longer unite with them in the ways of vice and folly.

{a} "evil" Ac 13:45