Whose end is destruction; whose God is their belly; and whose glory is in their shame; who mind earthly things.

“This was the sufficient sustenance of the Israelites. But that of the Gentiles was over-abundant. No one who uses it will ever study to become temperate, burying as he does his mind in his belly, very like the fish called ass, which, Aristotle says, alone of all creatures has its heart in its stomach. This fish Epicharmus the comic poet calls "monster-paunch." Such are the men who believe in their belly, "whose God is their belly, whose glory is in their shame, who mind earthly things." To them the apostle predicted no good when he said, "whose end is destruction."”

“For in order that in this also the devil might rival the Lord, he has as it were quite on a par (except that the very diversity of evil and good is exactly on a par with their magnitude) taught his disciples also a patience of his own; that, I mean, which, making husbands venal for dowry, and teaching them to trade in panderings, makes them subject to the power of their wives; which, with feigned affection, undergoes every toil of forced complaisance, with a view to ensnaring the childless; which makes the slaves of the belly submit to contumelious patronage, in the subjection of their liberty to their gullet.”

“"Whose God," saith he, "is the belly." For this have they a God! That is, "let us eat and drink!" Dost thou see, how great an evil luxury is? to some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common? And their "glory is in their shame." Some say it is circumcision. I think not so, but this is its meaning, they make a boast of those things, of which they ought to be ashamed. It is a fearful thing to do shameful actions; yet to do them, and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness. Do these words apply to them alone? And do those who are here present escape the charge? And will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? I wish, earnestly I wish, that none of these charges lay against us, and that I did not know any one involved in what I have said. But I fear lest the words have more reference to us than to the men of those times. For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, whilst he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: "Whose god is the belly, whose glory is in their shame." And who are these? They, he says, who mind earthly things. "Let us build houses." Where, I ask? On the earth, they answer. Let us purchase farms; on the earth again: let us obtain power; again on the earth: let us gain glory; again on the earth: let us enrich ourselves; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, "Let us eat and drink, for to-morrow we die." And about thy body, thou grievest, tell me, that it is of earth, though thus thou art not at all injured. But thy soul thou draggest down to the earth, when thou oughtest to render even thy body spiritual; for thou mayest, if thou wilt. 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. The former overfloweth all the earth, the latter all the body. Put moderation for a boundary to it, as God hath put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in thee. See how God hath honored thee, that thou mightest imitate Him, and thou wilt not; but thou seest the belly overflowing, destroying and overwhelming thy whole nature, and darest not to restrain or moderate it. "Whose God," he saith, "is their belly." Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? do not they fear to disobey whatever it orders? do not they minister impossibilities to it? Are not they worse than slaves?”

“For if we are not able to serve at one time both God and mammon, according to the word of Christ, it is evident that we cannot serve both the belly and God, for it also was called "god" after the manner of mammon, and as Jesus called mammon "master," even so also did His Apostle call the belly god in the words, "Whose god is their belly, and whose glory their shame." And the word of God mocketh those who lay fast hold upon their art, who have hired themselves unto Christ for their belly's sake and not because of love for Him, even as there are also today many who are clothed with the precious garb of discipleship, and who feign to be teachers and good servants of God, not for love's sake, nor through discretion and fear, but only that they may minister unto their belly, which they have made a god unto themselves, and unto which they minister. Now the Apostle of God teacheth us plainly that the heaviness of the belly boweth down the gaze of the soul from heaven to earth, saying, "Their whole mind is set upon earth." And he set forth first the words, "Whose god is their belly, and whose glory their shame," and afterwards he said, "Their whole mind is set upon earth," in order that he might make known that the reason why they were fettered unto earth, and why their mind was contaminated with the dust, was because they possessed the lust of the belly; and as the lust thereof chained them to the earth, even so also will it bind whosoever ministereth thereunto. For in what particular is the man who is befouled with the lusts of the belly different from the worms which crawl about in filth, or from the swine which wallow in the mire? For in this case also the service of this loathsome lust must needs be called loathsomeness, and filth, and mire, and shame, and if Paul called it so, how can we help calling it so likewise?”

“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*.”

“For our conversation is in heaven,.... The Ethiopic version renders it, "we have our city in heaven"; and the words may be truly rendered, "our citizenship is in heaven"; that is, the city whereof we are freemen is heaven, and we behave ourselves here below, as citizens of that city above: heaven is the saints' city; here they have no continuing city, but they seek one to come, which is permanent and durable; a city that has foundations, whose builder and maker is God, Heb 11:10, as yet they are not in it, though fellow citizens of the saints, and of the household of God; they are pilgrims, strangers, and sojourners on earth, Lev 25:23; but are seeking a better country, an heavenly one, and God has prepared for them a city, Heb 11:16; they have a right unto it through the grace of God, and righteousness of Christ, and a meetness for it in him; and their conversation is here beforehand, while their commoration, or temporary residence, is below; their thoughts are often employed about it; their affections are set upon it, Col 3:2; their hearts are where their treasure is, Mat 6:21; the desires of their souls are towards it, and they are seeking things above, and long to be in their own city, and Father's house, where Christ is; and to be at home with him, and for ever with him. This is the work and business of their lives now, and what their hearts are engaged in. The Syriac version renders it, "our work is in heaven"; the business, the exercise of our lives, and of our graces, tend that way: from whence also we look for the Saviour, the Lord Jesus Christ; Christ is now in heaven, at the Father's right hand, Act 2:33, appearing in the presence of God for his people, and making intercession for them, Heb 7:25; and so will remain, until the time of the restitution of all things; when he will descend from heaven, and be revealed from thence: and this the saints look for, and expect; they have good reason for it; from his own words, from the words of the angels at the time of his ascension, Act 1:11, and from the writings of the apostles and they expect him not merely as a Judge, under which consideration he will be terrible to the ungodly, but as a Saviour; who as he has already saved their souls from sin, and the dreadful effects of it, from the bondage and curse of the law, from the captivity of Satan, and from eternal ruin and wrath to come, so he will save and redeem their bodies from the grave, corruption, mortality, and death, as follows.”

“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.”

“destruction--everlasting at Christ's coming. Phi 1:28, "perdition"; the opposite word is "Saviour" (Phi 3:20). end--fixed doom. whose god is their belly-- (Rom 16:18); hereafter to be destroyed by God (Co1 6:13). In contrast to our "body" (Phi 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 (Psa 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 (Jdg 6:32, Margin). Hos 4:7 seems to be referred to by Paul (compare Rom 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Phi 3:2). The reference of the immediate context is to sensuality, and carnality in general. mind earthly things-- (Rom 8:5). In contrast to Phi 3:20; Col 3:2.”