For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ. The allusion is not to errorists merely, but to the antinomian formalists in the visible communion of the Church.

I. MANY PERSONS ARE FOUND IN THE COMMUNION OF THE CHURCH WHO ARE THE ENEMIES OF THE CROSS OF Christ. They were there even in apostolic days, in spite of gifts of discernment and the power of discipline. It is an altogether chimerical idea to think of a perfectly pure Church. There was no such Church in the days of Christ or the apostles. The persons here described appear to be of the same class as those referred to elsewhere as "they who serve not our Lord Jesus Christ, but their own belly" (Romans 16:18); persons who caused "divisions and offenses," whose life was a practical denial of the principle that they who are Christ's "have crucified the flesh with its affections and lusts" (Galatians 5:24).

II. MORAL CHARACTERISTICS OF THESE FORMALISTS AND THE DOOM THAT AWAITS THEM.

1. The real object of their worship. "Whose god is their belly." Like those referred to at Rome, they "served not our Lord Jesus Christ, but their own belly" (Romans 16:18). They were sensual and self-indulgent, forgetting that "the kingdom of God is not eating and drinking" (Romans 14:17).

2. The gross perversion of their moral judgments. "Whose glory is in their shame." They gloried, under the name of liberty, in what ought to have inspired feelings of shame, so as to bring upon them the retribution, "I will turn their glory into shame" (Hosea 4:7).

3. The earthly cast of their life. "Who mind earthly things."

(1) The apostle does not encourage the neglect of earthly things, much less cast any discredit on those natural feelings which link us to the realities of earthly life.

(2) But he censures the living for this present visible world to the neglect of the invisible kingdom by which we are surrounded. The earthly things may be pleasures, riches, honors, power, place. "Seekest thou great things for thyself? seek them not" (Jeremiah 45:5). To mind them is

(a) to desire them (Colossians 2:2; Psalm 73:25);

(b) to admire them (Luke 21:5, 6);

(c) to labor after them (John 6:27; Matthew 6:33);

(d) to concentrate thought and interest upon them.

(3) Reasons for not minding earthly things.

(a) They are beneath the consideration of Christians;

(b) we have higher things to mind (Philippians 2:20);

(c) the minding of heaven and earth is an inconsistent service (Matthew 6:24);

(d) earthly things are essentially uncertain, unsatisfying, inconstant, and momentary (Ecclesiastes 1:8; Proverbs 23:5; Luke 12:20).

4. The doom of these formalists. "Whose end is destruction." Notwithstanding their high professions and their ecclesiastical privileges, their end is eternal death. There is but one cad of such a life: "The end of those things is death" (Romans 6:21); "Whose end is to be burned" (Hebrews 6:8); "Whose end shall be according to their works" (2 Corinthians 11:15).

III. THE EMOTION OF THE APOSTLE AT THE CONTEMPLATION OF SUCH A CLASS OF SINNERS. "I tell you even weeping." He wept at their wickedness as much as at the thought of their deserved doom.

IV. THE NECESSITY OF REPEATED WARNINGS AGAINST EVIL IN THE CHURCH. "Of whom I told you often, and now tell you even weeping." It was needful that the apostle should lift the voice of warning against a tendency as fatal in its ultimate results as the deadliest heresy. - T.C.

I. ITS MANIFESTATIONS.

1. Sensuality.

2. Pride.

3. Covetousness.

II. ITS SHAME. It degrades —

1. The understanding.

2. The moral nature.

3. The immortal spirit.

III. ITS END.

1. Ruin.

2. Misery.

(J. Lyth, D. D.)

There is —

1. A philosophic materialism which reduces the soul to a series of phenomena to be accounted for by superiority of physical organization in man, and makes God an expression for the sum of nature's workings.

2. A practical materialism which does not trouble itself to deny the existence of the soul or the claims of God, but is nevertheless buried in matter, and swallowed up of earthliness. There were baptized Christians in Philippi who were enemies of the Cross, because while wearing the Christian name they were given up to sensuality. This, in various forms, is a crying evil in all prosperous times. The text is applicable to the worldling now.

I. WHO ARE THEY WHO MIND EARTHLY THINGS?

1. Those whose sole care is the increase of wealth. Business occupies their whole attentions. Material interests absorb their whole soul. Such was the man described by our Lord (Luke 7:18, etc.). These divorce what God has joined together — diligence in business and fervency of spirit.

2. Those whose sole enjoyment is the pleasures of this life (Luke 16:19). "Whose god is their belly" describes one type of sensual enjoyment. But a man wholly given up to even innocent enjoyment is, in truth, a mere sensualist. He neglects and despises the pleasures of —

(1)devotion;

(2)godly companionship;

(3)heavenly anticipation (ver. 20).

II. WHAT IS THE END OF THOSE WHO MIND EARTHLY THINGS? "Destruction." "They that sow to the flesh shall of the flesh reap corruption" (Luke 16:24-25).

(Family Churchman.)

Even heathen thought in its higher types could brand sensualists as κοιλιοδαίμονες, men who worshipped belly gods. The striking words which Euripides puts into the mouth of the Cyclops, the type of this class, have often been cited in this connection: "I sacrifice to no one but myself; not to the gods, but to this my belly, the greatest of the gods; for to eat and drink each day is the god for wise men." We have, further, the greatest of the German poets representing Mephistopheles as contemptuously, yet insinuatingly saying to the fool rejoicing in his possessions, "Du hast dafur was Schluud und Bauch begehrt." And we have the words of scathing denunciation of John Ruskin, "The creation over which God appointed us kings, and in which we have chosen to live as swine." With such instances of the contempt with which men can justly regard the lower, baser levels of life, we can the better comprehend the indignant yet sorrowing scorn with which the apostle contemplates the objects of his denunciation. In view, too, of such grossness of nature as is here depicted, we can listen to the call which has addressed to every true cross bearer — the call to higher things — "Thou hast received a belly that thou mayest feed, not distend it; that thou mayest have the mastery over it, not have it as mistress over thee; that it may minister to thee for the nourishment of the other parts, not that thou mayest minister to it; not that thou mayest exceed limits. The sea, when it passes its bounds, doth not work so many evils as the belly doth to our body, together with our soul." They are men who, in the contemptuous words of the Roman satirist, in their all-engrossing care for their belly and their amusements, ask no other favours of their emperor than "bread and circus games." They are those who, as Cornelius a Lapide puts it, are like the moles, ever concerned with the earth, ever blindly digging in the earth, and ever breathing of the earth, whereas Christians feed on heavenly food and breathe the air of heaven. Or once more, we can recognize these men in the picture in the interpreter's chamber of Bunyan's allegory, "The man that could look no way but downwards, with the muck rake in his hand, while there stood over his head one with a celestial crown in his hand, and proffered him that crown for his muck rake; but the man did neither look up nor regard, but raked to himself the straws, the small sticks, and dust of the floor."

(J. Hutchison, D. D.)

Carnal men are daily partakers of the serpent's curse: they go on their belly, and eat dust.

(Archbishop Leighton.)

The Sicilians erected an altar and a statue in the temple of Ceres to Adephagia, the goddess of gluttony, thus literally illustrating these words. Similar examples of the personification and worship of lusts abound in modern heathenism.

(J. F. B. Tinling, B. A.)

Of Anacreon, the famous lyric poet (), whose genius was devoted to the praise of sensual pleasures, the people of Athens raised a statue in the citadel, in which he was represented as an old drunken man singing. He had lived to eighty-five, and was choked at last by a grape stone.

(J. F. B. Tinling, B. A.)

A gentleman in England, who had a chapel attached to his house, was visited by a person from London, to whom he showed the chapel. "What a glorious kitchen this would make!" said the visitor. "When I make a god of my belly," replied the gentleman, "I will make a kitchen of my chapel."

(Biblical Museum.)

Dr. Justus Jonus told Dr. Martin Luther of a noble and powerful Misnian who above all things occupied himself in amassing gold and silver, and was so buried in darkness that he gave no heed to the five books of Moses, and had even said to Duke John Frederick, who was discoursing with him upon the gospel, "Sir, the gospel pays no interest." "Have you no grains?" interposed Luther; and then told this fable: — "A lion, making a great feast, invited all the beasts, and with them some swine. When all manner of dainties were set before the guests, the swine asked, 'Have you no grains?'" "Even so," continued the Doctor, "even so, in these days, is it with our epicureans; we preachers set before them, in our churches, the most dainty and costly dishes, as everlasting salvation, the remission of sins, and God's grace; but they, like swine, turn up their snouts, and ask for guilders: offer a cow nutmeg, and she will reject it for old hay. This reminds me of the answer of certain parishioners to their minister, Ambrose R. He had been earnestly exhorting them to come and listen to the Word of God. 'Well,' said they, 'if you will tap a good barrel of beer for us we'll come with all our hearts and hear you.' The gospel at Wittenberg is like unto the rain which, falling upon a river, produces little effect; but descending upon a dry, thirsty soil, renders it fertile."

(Luther's Table Talk.)

Benjamin, Paul, PhilippiansPhilippiAppetite, Bellies, Belly, Destruction, Devoted, Earthly, Fixed, Glory, Mind, Minding, Minds, Perdition, Shame, Stomach1. He warns them to beware of the false teachers;
4. showing that himself has greater cause than they to trust in the righteousness of the law;
7. which he counts as loss, to gain Christ and his righteousness;
12. acknowledging his own imperfection and pressing on toward the goal;
15. He exhorts them to be thus minded;
17. and to imitate him,
18. and to decline carnal ways.

Philippians 3:19

     1194   glory, divine and human
     4966   present, the
     5185   stomach
     5850   excess
     5856   extravagance
     5866   gluttony
     8770   idolatry, in NT
     8821   self-indulgence
     8848   worldliness

Philippians 3:18-19

     6106   addiction
     9512   hell, experience

September 6. "Finally, My Brethren, Rejoice in the Lord" (Phil. Iii. 1).
"Finally, my brethren, rejoice in the Lord" (Phil. iii. 1). There is no spiritual value in depression. One bright and thankful look at the cross is worth a thousand morbid, self-condemning reflections. The longer you look at evil the more it mesmerizes and defiles you into its own likeness. Lay it down at the cross, accept the cleansing blood, reckon yourself dead to the thing that was wrong, and then rise up and count yourself as if you were another man and no longer the same person; and then, identifying …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 25. "That I May Know Him" (Phil. Iii. 10).
"That I may know Him" (Phil. iii. 10). Better to know Jesus Himself than to know the truth about Him for the deep things of God as they are revealed by the Holy Ghost. It was Paul's great desire, "That I may know Him," not about Him, not the mysteries of the wonderful world, of the deeper and higher teachings of God, but to enter into the Holy of Holies, where Christ is, where the Shekinah is shining and making the place glorious with the holiness of God, and then to enter into the secret of the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 27. "This one Thing I Do" (Phil. Iii. 13).
"This one thing I do" (Phil. iii. 13). One of Satan's favorite employees is the switchman. He likes nothing better than to side-track one of God's express trains, sent on some blessed mission and filled with the fire of a holy purpose. Something will come up in the pathway of the earnest soul, to attract its attention and occupy its strength and thought. Sometimes it is a little irritation and provocation. Sometimes it is some petty grievance we stop to pursue or adjust. Sometimes it is somebody …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 15. "I Press Toward the Mark" (Phil. Iii. 14).
"I press toward the mark" (Phil. iii. 14). We have thought much about what we have received. Let us think of the things we have not received, of some of the vessels that have not yet been filled, of some of the places in our life that the Holy Ghost has not yet possessed for God, and signalized by His glory and His presence. Shall the coming months be marked by a diligent, heart-searching application of "the rest of the oil," to the yet unoccupied possibilities of our life and service? Have we known …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty Third Sunday after Trinity Enemies of the Cross of Christ and the Christian's Citizenship in Heaven.
Text: Philippians 3, 17-21. 17 Brethren, be ye imitators [followers] together of me, and mark them that so walk even as ye have us for an ensample. 18 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. 20 For our citizenship [conversation] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: 21 who …
Martin Luther—Epistle Sermons, Vol. III

Laid Hold of and Laying Hold
'I follow after if that I may apprehend that for which also I was apprehended of Christ Jesus.'--PHIL. iii. 12. 'I was laid hold of by Jesus Christ.' That is how Paul thinks of what we call his conversion. He would never have 'turned' unless a hand had been laid upon him. A strong loving grasp had gripped him in the midst of his career of persecution, and all that he had done was to yield to the grip, and not to wriggle out of it. The strong expression suggests, as it seems to me, the suddenness …
Alexander Maclaren—Expositions of Holy Scripture

The Rule of the Road
'Nevertheless, whereto we have already attained, let us walk by the same rule.'--PHIL. iii. 16. Paul has just been laying down a great principle--viz. that if the main direction of a life be right, God will reveal to a man the points in which he is wrong. But that principle is untrue and dangerous, unless carefully guarded. It may lead to a lazy tolerance of evil, and to drawing such inferences as, 'Well! it does not much matter about strenuous effort, if we are right at bottom it will all come …
Alexander Maclaren—Expositions of Holy Scripture

The Soul's Perfection
'Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.'--PHIL. iii. 15. 'As many as be perfect'; and how many may they be? Surely a very short bede-roll would contain their names; or would there be any other but the Name which is above every name upon it? Part of the answer to such a question may be found in observing that the New Testament very frequently uses the word to express not so much the idea of moral completeness …
Alexander Maclaren—Expositions of Holy Scripture

Warnings and Hopes
'Brethren, be ye imitators together of me, and mark them which so walk even as ye have us for an ensample. For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose God is the belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be …
Alexander Maclaren—Expositions of Holy Scripture

Preparing to End
'Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. 2. Beware of the dogs, beware of the evil workers, beware of the concision: 3. For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.'--PHIL. iii. 1-3 (R.V.). The first words of the text show that Paul was beginning to think of winding up his letter, and the preceding context also suggests that. The …
Alexander Maclaren—Expositions of Holy Scripture

Saving Knowledge
'That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead.'--PHIL. iii. 10-11 (R.V.). We have seen how the Apostle was prepared to close his letter at the beginning of this chapter, and how that intention was swept away by the rush of new thoughts. His fervid faith caught fire when he turned to think of what he had lost, and how infinitely more he had gained in …
Alexander Maclaren—Expositions of Holy Scripture

The Race and the Goal
'This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize.'--PHIL. iii. 13, 14. This buoyant energy and onward looking are marvellous in 'Paul the aged, and now also a prisoner of Jesus Christ.' Forgetfulness of the past and eager anticipation for the future are, we sometimes think, the child's prerogatives. They may be ignoble and puerile, or they may be worthy and great. All depends on the future …
Alexander Maclaren—Expositions of Holy Scripture

The Loss of All
'Though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency …
Alexander Maclaren—Expositions of Holy Scripture

The Gain of Christ
That I may gain Christ, and be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith.'--PHIL. iii. 8, 9 (R.V.). It is not everybody who can say what is his aim in life. Many of us have never thought enough about it to have one beyond keeping alive. We lose life in seeking for the means of living. Many of us have such a multitude of aims, each in its turn drawing us, that no one of …
Alexander Maclaren—Expositions of Holy Scripture

Toleration
Preached at Bideford, 1854] Philippians iii. 15, 16. And if in any thing ye shall be otherwise minded, God shall reveal even this to you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. My friends, allow me to speak a few plain and honest words, ere we part, on a matter which is near to, and probably important to, many of us here. We all know how the Christian Church has in all ages been torn in pieces by religious quarrels; we all know …
Charles Kingsley—Sermons for the Times

Do You Know Him?
Have I imagined emotions which would not be natural? I think not. The most cool and calculating would be warmed with desires like these. Methinks what I have now pictured before you will wake the echoes in your breasts, and you will say, "Ah, it is even so! It is because Christ loved me and gave himself for me that I want to know him; it is because he has shed his blood for me and has chosen me that I may be one with him for ever, that my soul desires a fuller acquaintance with him." Now may God, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Power of Christ Illustrated by the Resurrection
Beloved, how intimately is the whole of our life interwoven with the life of Christ! His first coming has been to us salvation, and we are delivered from the wrath of God through him. We live still because he lives, and never is our life more joyous than when we look most steadily to him. The completion of our salvation in the deliverance of our body from the bondage of corruption, in the raising of our dust to a glorious immortality, that also is wrapped up with the personal resurrection and quickening …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

False Professors Solemnly Warned
Note, too, that the apostle was a very honest pastor--when he marked anything amiss in his people, he did not blush to tell them; he was not like your modern minister, whose pride is that he never was personal in his life, and who thus glories in his shame, for had he been honest, he would have been personal, for he would have dealt out the truth of God without deceitfulness, and would have reproved men sharply, that they might be sound in the faith. "I tell you," says Paul, "because it concerns …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Freedom of the City.
(Twenty-third Sunday after Trinity.) PHIL. iii. 20. "Our conversation is in Heaven." People often fail to get at the meaning of this glorious text because they mistake that word conversation. Really the text means--our citizenship is in Heaven, we belong to the Eternal City. Once S. Paul declared with pride that he was a Roman citizen; and when the Chief Captain in surprise declared that he himself had purchased that privilege at a great price, the Apostle answered, "but I was free born." Every …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

"But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning

Righteousness.
--that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.--Ep. to the Philippians iii. 8, 9. What does the apostle mea …
George MacDonald—Unspoken Sermons

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there …
Adam Clarke—Entire Sanctification

That True Solace is to be Sought in God Alone
Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things …
Thomas A Kempis—Imitation of Christ

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