Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.

Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications; see Romans 16:18.

And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion.

Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who "mind earthly things," that injure this holy cause in the world.

Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters:

1. Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry.

2. Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers.

3. They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke.

Despicable as these men were, the apostle's heart was deeply pained on their account:

1. Because they held and taught a false creed;

2. Because they perverted many by that teaching; and,

3. Because they themselves were perishing through it.

Whose end is destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Matthew 10:28; and this is the end, the reward and issue of bad principles and practices; the broad roads of sin and error lead to destruction, Matthew 7:13; however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy; not only immoralities, but heresies, such as strike at the efficacy of Christ's cross, his blood, righteousness, and sacrifice, are damnable ones, and bring upon men swift destruction, 2 Peter 2:1; and how should it otherwise be, for there is no salvation but by the cross of Christ? and if men are enemies to that, and the efficacy of it, and the way of salvation by it, there is no more, nor any other sacrifice for sin, Hebrews 10:26, but a fearful looking for of judgment, and fiery indignation, Hebrews 10:27; and this will be the case of all barren and unfruitful professors, who are like the earth, that brings forth briers and thorns, and is nigh unto cursing, whose end is to be burned, Hebrews 6:8; for what will the hope of such an one, founded on his profession, though he may have got credit and reputation among men, avail, when God takes away his soul?

whose god is their belly; the belly was the god of the Cyclops, they sacrificed to none but to themselves, and to the greatest of the gods, their own belly (a); as money is the covetous man's god, whom he loves, adores, and puts his confidence in, so the belly is the god of the sensualist, the epicure, and voluptuous person; he has more regard for the service of that, than for the service of God? and of this complexion were these professors; they were lovers of pleasure, more than lovers of God, 2 Timothy 3:4; all their pretensions to religion, to Christ, and his Gospel, were only to serve themselves, their own bellies, and not the Lord Jesus Christ, and to do good to the souls of men: or their belly may be said to be their god, because they placed religion in the observance of meats and drinks, either allowed or forbidden in the law of Moses, which profited not those that were occupied therein, Hebrews 9:10; for the kingdom of God, the Gospel dispensation, internal religion, and the exercise of it, lies not in these things, but in righteousness, peace, and joy in the Holy Ghost, Romans 14:17,

and whose glory is in their shame; in their evil practices committed in secret, of which it was a shame to speak; in their hidden things of dishonesty, crafty walking, and deceitful handling of the word of God, which were vile and scandalous, 2 Corinthians 4:2; in corrupting the Gospel, and the churches of Christ, with their false doctrine; in observing and urging the ceremonies of the law, which were dead, and ought to be buried; and particularly circumcision in the flesh, in that part of the body which causes shame, and in this was their glory, Galatians 6:13. The idol Baal Peor, and which is no other than the Priapus of the Heathens, is called by this name, Hosea 9:10; so the prophets of Baal are in the Septuagint on 1 Kings 18:19 called the prophets, , "of that shame"; it may be the apostle may have a regard to the secret debaucheries of these persons; or because they made their belly their god, he calls it their shame in which they gloried, and which was the name given to the idols of the Gentiles:

who mind earthly things. The Arabic version renders it, "who entertain earthly opinions"; and some by, "earthly things" understand the ceremonies of the law, called the elements and rudiments of the world, which these false teachers were fond of, and were very diligent to inculcate and urge the observance of; though rather worldly things, such as honour, glory, and popular applause, and wealth, and riches, are meant; for they sought their own things, and not the things of Christ; through covetousness, with feigned words, they made merchandise of men, and amassed to themselves great sums of money; and yet were greedy dogs, could never have enough, everyone looking for his gain from his quarter, Isaiah 56:11, and now persons of such characters as these were by no means to be followed, but such who are hereafter described,

(a) Euripides.

Belly

Romans 16:18. So the Cyclops in Euripides: "My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the gods: for to eat and drink each day, and to give one's self no trouble, this is the god for wise men" ("Cyclops," 334-338).

Glory

That which they esteem glory.

Earthly things (τὰ ἐπίγεια)

See on 2 Corinthians 5:1. Compare Colossians 3:2.

Whose {n} end is destruction, whose God is their belly, and whose {o} glory is in their shame, who mind earthly things.)

(n) Reward.

(o) Which they hunt after from men's hands.

3:19 Whose end is destruction. Their final fate must be eternal ruin (2Pe 2:3).

Whose God is their belly. They obey their sensual appetites.

Whose glory is their shame. They glory in shameful things.

Who mind earthly things. Instead of setting their affections on the things that are above (Col 3:1).

3:19 Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose god is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.

19. destruction-everlasting at Christ's coming. Php 1:28, "perdition"; the opposite word is "Saviour" (Php 3:20).

end-fixed doom.

whose god is their belly-(Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.

glory is in their shame-As "glory" is often used in the Old Testament for God (Ps 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Jud 6:32, Margin). Ho 4:7 seems to be referred to by Paul (compare Ro 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Php 3:2). The reference of the immediate context is to sensuality, and carnality in general.

mind earthly things-(Ro 8:5). In contrast to Php 3:20; Col 3:2.

3:12-21 This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.