For many walk, of whom I have told you often (and now tell you weeping), that they are enemies of the cross of Christ;

“And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day," on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things," who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof." These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!”

“"Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke. For the cross belongs to a soul at its post for the fight, longing to die, seeking nothing like ease, whilst their conduct is of the contrary sort. So that even if they say, they are Christ's, still they are as it were enemies of the Cross. For did they love the Cross, they would strive to live the crucified life. Was not thy Master hung upon the tree? Do thou otherwise imitate Him. Crucify thyself, though no one crucify thee. Crucify thyself, not that thou mayest slay thyself, God forbid, for that is a wicked thing, but as Paul said, "The world hath been crucified unto me and I unto the world." If thou lovest thy Master, die His death. Learn how great is the power of the Cross; how many good things it hath achieved, and doth still: how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal. The laying on of hands is through the Cross. If we are on journeys, if we are at home, wherever we are, the Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; thou bearest the Cross when thou art at enmity with him, not simply when thou sealest thyself by it, but when thou sufferest the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross. As when he saith, "Except a man take up his cross and follow Me," i.e. except he be prepared to die. But these being base, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one, who is a friend of luxury, and of present safety, is an enemy of that Cross in which Paul makes his boast: which he embraces, with which he desires to be incorporated. As when he saith, "I am crucified unto the world, and the world unto me." But here he saith, "I now tell you weeping." Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold thou livest delicately, behold thou art drunken, to-day and to-morrow, ten years, twenty, thirty, fifty, a hundred, which is impossible; but if thou wilt, let us suppose it. What is the end? What is the gain? Nought at all. Doth it not then deserve tears, and lamentations, to lead such a life; God hath brought us into this course, that He may crown us, and we take our departure without doing any noble action. Wherefore Paul weepeth, where others laugh, and live in pleasure.”

“Above he set forth how they were falling short of the ultimate perfection; now he exhorts others to think the same thing. And first the exhortation is set down; second, what is necessarily required of them, there: *nevertheless, that to which we have attained*, etc. He says therefore *whosoever*, etc., namely what I think, namely that I am not perfect. How then, if we are perfect, do we think as if not perfect? I respond. It must be said that they are perfect with the perfection of the way, but not perfect with the perfection of comprehension, namely when the whole intention is borne in act unto God. But in the way, habitually, namely that we do nothing against God. And he says *whosoever*, because the more perfect someone is, the more he recognizes himself as imperfect. Job, last chapter: *with the hearing of the ear I have heard you, but now my eye sees you. Therefore I reprehend myself, and do penance in ashes and dust*, etc. Hebrews 5:14: *solid food is for the perfect: of those who by custom have their senses exercised unto the discernment of good and evil*. *And if anything otherwise*, etc. In the Gloss it is said in four ways, and first two more literal senses are set down. One is this: I say that you should think what I think, namely that you are imperfect; nevertheless if you think anything otherwise, that is, better about yourselves than I think about myself, this very thing has been granted to you through divine revelation. And when something has been revealed to you more deeply which was not to me, I do not contradict, but yield to your revelation. Nevertheless I do not wish that on account of this revelation you should depart from the unity of the Church; but let us hold, out of unity, that to which we have attained, that we may think the same thing, etc. Which unity of the Church consists in unity of the truth of faith, and of rightness of good operation. And each is to be kept. II Corinthians, last chapter, 13:11: *be perfect, exhort one another, think the same thing*, etc. And the same rule of good life and operation. Galatians, last chapter, 6:16: *whoever shall have followed this rule, peace upon them and mercy*, etc. Or otherwise: I say, even if you think otherwise on account of ignorance or weakness than the truth holds, humbly confess it, and do not defend it stubbornly. Matthew 11:25: *you have hidden these things from the wise and prudent, and have revealed them to little ones*, etc. Or otherwise: I say that we should think the same thing, namely that we have not yet comprehended; but if you now think anything otherwise than is to be thought in the future, because now we see in a mirror, but then face to face, God will reveal it in the future. Psalm 28:9: *he will reveal the thick places*, etc. Or otherwise: whether you think here obscurely, or in the future manifestly, God will reveal, because faith is from God. *Nevertheless*, etc., is not changed. Then when he says *imitators*, etc., he leads them to the imitation of himself and of others, so that they may beware of the wicked. And first he sets forth the intention; second the reason, there: *for many*, etc. He says therefore: because I reckon these things as dung, etc., in this be imitators, etc. John 10:3: *they will hear his voice*, etc. I am the shepherd, you are my sheep through imitation. *Be imitators of me*, I Corinthians 4:17, *as I also am of Christ*, etc. And *observe*, that is, diligently consider, *those who so walk*, as I do. And you can know it from my rule and teaching. I Timothy 4:12: *be an example of the faithful in word, in conduct, in charity, in faith, in chastity*. I Peter 5:3: *being made a pattern of the flock from the heart*. Then when he says *many*, etc., the reason for the admonition is set down: and first on the part of those to be avoided, second on the part of those to be imitated, there: *but our conversation*, etc. But lest this should seem to be said out of hatred, he prefaces his affection; second he shows what sort those to be avoided are, there: *enemies*, etc. He says therefore: I say that those to be imitated need observation, because certain ones walk otherwise, namely from bad to worse. Psalm 81, verse 5: *they walk in darkness*, etc. *Whom*, etc., with you present, but now also *weeping*, out of compassion. Jeremiah 9:1: *who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of my people?* And he shows the reason for this, saying *enemies*, etc., whom he describes, first from their work; second from their intention, there: *whose God*, etc. Likewise concerning the first, first he sets forth the work; second he shows the outcome of the work, there: *whose end*, etc. Their work is the exercise of enmity against the cross of Christ, namely of those saying that no one can be saved without the legal observances, in which they empty out the power of the cross of Christ. Galatians 2:21: *for if justice is by the law, then Christ died for nothing*, that is, without benefit. I Corinthians 1, verse 18: *for the word of the cross is to those who perish indeed foolishness: but to those who are saved*, that is, to us, *it is the power of God*. And what will come of it? Certainly for us life through the cross of Christ; but for them the contrary, because they will incur death. Hence he says *whose end is destruction*, namely of eternal death. Job 28, verse 3: *he divides the stone of darkness and the shadow of death*, etc. Then he describes them as to their intention. And first he manifests their intention; second he shows the outcome of the intention, there: *and whose glory*, etc. He says therefore *whose God*, etc., as if he were to say: therefore they sow this abroad, namely that the legal observances are to be kept, on account of gain and their own glory, that they may satisfy the belly. Romans, last chapter: *they do not serve the Lord, but their own belly, and by sweet speeches and blessings they seduce the hearts of the innocent*. Ecclesiastes 6:7: *all the labor of man is in his mouth, but his soul will not be filled*. And he says *God*, because it is proper to God that he be the first principle and the last end. Hence whoever has something as his end, that is his God. Likewise they seek their own glory, against that word of John 8:50: *I do not seek my own glory; there is one who seeks and judges*, etc. But their outcome will be in confusion. Hosea chapter 4:7: *I will change their glory into ignominy*. And this belongs to them, who *mind earthly things*, that is, to whom earthly things are pleasing, and they seek them. And these will be confounded, because their status passes away. Romans 8:13: *if you live according to the flesh, you will die*, etc. The Gloss: *whose God*, etc., it is proper to God to justify; those therefore who placed justification in foods, called their belly God. Likewise, *is in confusion*, because it is in confounding things, namely in the circumcision of the shameful parts, and the slaying of brute animals. Consequently he shows what sort those to be imitated are, there: *but our conversation*, etc. And first he describes in them the heavenly manner of life; second the expectation, there: *whence also the savior*, etc.; third the benefit, there: *who will reform the body of our lowliness*. He says therefore: they mind earthly things, but it is not so with us, because our manner of life is in the heavens, that is, it is perfected through contemplation. II Corinthians 4:18: *while we look not at the things which are seen, but at the things which are not seen*, etc. Likewise through affection, because we love only heavenly things. Likewise through operation, in which there is a heavenly representation. I Corinthians 15:49: *as we have borne the image of the earthly, let us also bear the image of the heavenly*. But why is our manner of life there? Because from thence we await the best help. Psalm 120, verse 1: *I have lifted up my eyes to the mountains*, etc. Matthew 6:21: *where your treasure is, there also is your heart*. Hence he says *whence also we await our savior*. Isaiah 30:18: *blessed are all who await him*. Luke 12:36: *like men awaiting their lord, when he shall return from the wedding*, etc. Now this coming does three things. First, the common resurrection. Therefore he says *he will reform the body of lowliness*, that is, of abjection, because it is subject to mortality. Job chapter 25:6: *man is rottenness, and the son of man a worm*. I Corinthians 15:43: *it is sown in corruption, it will rise in incorruption: it is sown in dishonor, it will rise in glory: it is sown in weakness, it will rise in power*. This body thus cast down he will reform, that is, he will bring it back to its proper form. Romans 8:11: *he who raised Jesus Christ from the dead, will also give life to our mortal bodies*, etc. Second, the imitation of the saints. Therefore he says *conformed to the body of his glory*. For the body of Christ is glorified through the glory of his divinity, and this he merited through his passion: whoever therefore participates in the power of the divinity through grace, and imitates the passion of Christ, will be glorified. Apocalypse 3:21: *he who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne*. I John 3:2: *we shall be like him*. Matthew 13:43: *then the just will shine like the sun in the kingdom of their Father*. And he does this according to the operation of his divinity, that is, through the power in himself, by which he is able to subject all things to himself. For all will be subjected to Christ, some as to salvation, some as to punishment: in the former he will exercise mercy, in the latter justice. Psalm 8:8: *you have subjected all things under his feet*, etc. I Corinthians 15:28: *the Father has subjected all things to the Son*. John 5:19: *whatsoever things the Father does, the Son likewise does*.”

“Whose end is destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Mat 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, Mat 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, Pe2 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, Heb 10:26, but a fearful looking for of judgment, and fiery indignation, Heb 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, Heb 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, Ti2 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, Heb 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, Rom 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, Co2 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, Gal 6:13. The idol Baal Peor, and which is no other than the Priapus of the Heathens, is called by this name, Hos 9:10; so the prophets of Baal are in the Septuagint on Kg1 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, Isa 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.”

“For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel. They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach.”

“many walk--in such a manner. Follow not evildoers, because they are "many" (Exo 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Luk 12:32). often--There is need of constant warning. weeping-- (Rom 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremiah's (Jer 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers. enemies of the cross of Christ--in their practice, not in doctrine (Gal 6:14; Heb 6:6; Heb 10:29).”