A.T. Robertson Commentary 1 Peter 4

For as much then as Christ suffered in the flesh (Χριστου ουν παθοντος σαρκ). Genitive absolute with second aorist active participle of πασχω, to suffer, and the locative case of σαρξ (flesh). The ουν (then, therefore) draws and applies the main lesson of 3:18-22, the fact that Christ suffered for us.

Arm ye yourselves also (κα υμεις οπλισασθε). Direct middle first aorist imperative of οπλιζω, old verb from οπλον (weapon, John 18:3), in metaphorical sense, here only in N.T.

With the same mind (την αυτην εννοιαν). Accusative of the thing (content), εννοιαν, old word (from εν, νους), putting in mind, thinking, will, in N.T. only here and Heb 4:12. "Here again Christus Patiens is our υπογραμμος" (Bigg).

For (οτ). Reason for the exhortation.

Hath ceased from sin (πεπαυτα αμαρτιας). Perfect middle indicative of παυω to make cease and the ablative singular αμαρτιας, but B reads the dative plural αμαρτιαις (cf. Romans 6:1f.). Temptation has lost its appeal and power with such a man.

That ye no longer should live (εις το μηκετ βιωσα). Purpose clause with εις το (negative μη) and the first aorist (for the Attic second aorist βιωνα) active infinitive of βιοω, old verb, to spend a life (from βιος, course of life, Luke 8:14), here only in N.T.

The rest of your time in the flesh (τον επιλοιπον εν σαρκ χρονον). Accusative of time (χρονον, period of time). Επιλοιπον is old adjective (επι, λοιπος, remaining in addition), here only in N.T. But εις το here can be result (so that) as in Ro 1:20; 4:18.

Past (παρεληλυθως). Perfect active participle of the compound verb παρερχομα, old verb, to go by (beside) as in Mt 14:15 with ωρα (hour).

May suffice (αρκετος). No copula in the Greek, probably εστιν (is) rather than δυνατα (can). Late and rare verbal adjective from αρκεω, to suffice, in the papyri several times, in N.T. only here and Mt 6:34; 10:25, apparently referring to Christ's words in Mt 6:34 (possibly an axiom or proverb).

To have wrought (κατειργασθα). Perfect middle infinitive of κατεργαζομα, common compound (κατα, εργον work) as in 1 Corinthians 5:3.

The desire (το βουλημα). Correct text, not θελημα. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21–24; Romans 3:9–18; Ephesians 2:1–3) as today some Christians copy the ways of the world.

And to have walked (πεπορευμενους). Perfect middle participle of πορευομα in the accusative plural of general reference with the infinitive κατειργασθα. Literally, "having walked or gone."

In lasciviousness (εν ασελγειαις). All these sins are in the locative case with εν. "In unbridled lustful excesses" (2 Peter 2:7; 2 Corinthians 12:21).

Lusts (επιθυμιαις). Cf. 2:11; 4:2.

Winebibbings (οινοφλυγιαις). Old compound (οινος, wine, φλυω, to bubble up), for drunkenness, here only in N.T. .

Revellings (κομοις). Old word (from κειμα, to lie down), rioting drinking parties, in N.T. here and Ga 5:21; Romans 13:13.

Carousings (ποτοις). Old word for drinking carousal (from πινω, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).

Abominable idolatries (αθεμιτοις ειδωλολατριαις). To the Christian all "idolatry," (ειδωλον, λατρεια), worship of idols, is "abominable," not allowed (alpha privative and θεμιτος, θεμιστος the old form, verbal of θεμιζω, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of αθεμιτος is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274).

Wherein (εν ω). "In which thing" (manner of life).

They think it strange (ξενιζοντα). Present passive indicative of ξενιζω, old verb (from ξενος, stranger), to entertain a guest (Acts 10:23), to astonish (Acts 17:20). See also 4:12. "They are surprised or astonished."

That ye run not with them (μη συντρεχοντων υμων). Genitive absolute (negative μη) with present active participle of συντρεχω, 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 (εις την αυτην της ασωτιας αναχυσιν). Αναχυσιν (from αναχεω to pour forth) is a late and rare word, our overflowing, here only in N.T. Ασωτιας is the character of an abandoned man (ασωτος, cf. ασωτως in Lu 15:13), old word for a dissolute life, in N.T. only here, Ephesians 5:18; Titus 1:6.

Speaking evil of you (βλασφημουντες). Present active participle of βλασφημεω 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).

Who shall give account (ο αποδωσουσιν λογον). Future active indicative of αποδιδωμ. For this use with λογον (account) see Mt 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative ο see Ro 3:8.

To him that is ready to judge (τω ετοιμως κρινοντ). Dative, "to the one readily judging," correct text, not ετοιμως εχοντ κρινα, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; 2 Corinthians 5:10), but the Father in 1:17.

The quick and the dead (ζωντας κα νεκρους). "Living and dead." Those living at the time and those already dead (1 Thessalonians 4:15).