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Commentary on Philippians 3 verses 17–21
He closes the chapter with warnings and exhortations.
I. He warns them against following the examples of seducers and evil teachers (Phi 3:18, Phi 3:19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,
1.There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Mat 7:20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, Phi 3:1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.
2.He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom 16:18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom 6:21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.
II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, Phi 3:17. Mark them out for your pattern. He explains himself (Phi 3:20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.
1.Because we look for the Saviour from heaven (Phi 3:20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.
2.Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, Phi 3:21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to sōma tēs tapeinōseōs hēmōn - the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom 7:24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Ecc 12:7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Mat 17:2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom 8:29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph 1:19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, Joh 6:44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Mat 22:29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Rom 1:4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Heb 2:14), but the last enemy, shall be destroyed, that is, death, Co1 15:26, shall be swallowed up in victory, Co1 15:54.
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!
These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those "enemies of the cross of Christ, whose end is destruction, whose glory is in their shame." Beware of those "dumb dogs," those trailing serpents, those scaly dragons, those asps, and basilisks, and scorpions. For these are subtle wolves, and apes that mimic the appearance of men.
Do ye also avoid those wicked offshoots of his, Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. Flee also the impure Nicolaitanes, falsely so called, who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up." For if they had been branches of the Father, they would not have been "enemies of the cross of Christ," but rather of those who "killed the Lord of glory." But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.
An exhortation is stronger when it is accompanied by what is fearful in its alternative.… Paul expresses heartfelt affection when he describes the evils suffered by those who live otherwise, saying, “I say it with tears.”
There are two types of misunderstanding of Christ, or rather one class of two descriptions, who are enemies of Christ. For some in their carnal thoughts deride the cross of Christ, thinking of Christ merely as a man raised onto a cross.… These pay attention to nothing but the flesh. To them “their god is a belly” and their “glory is in filthiness.” These are the ones who “think earthly thoughts” and whose end is death. On the other hand, there are those who think of Christ only as a spirit. They do not think of him as incarnate or crucified. They too are enemies to the cross of Christ, having death as their end.
Those who bring him to tears are the very ones who had already overthrown the Galatians. By treacherous proceedings they were destroying the churches in the name of Christ.… He speaks of these people with grief and tears. They were impeding the salvation of the faithful by raising questions about the eating of or abstinence from food. It is as though salvation were in food or as if “God were a belly,” one whom they believed to take delight in worldly foods according to the law while they gloried in the circumcision of their private parts. This is what it is to “think earthly thoughts.” One who “thinks spiritual thoughts” glories in faith, hope and charity.
"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.
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SUMMARY
In Philippians 3:18, the Apostle Paul issues a grave warning to the church in Philippi, expressing profound sorrow over individuals whose conduct and priorities fundamentally contradict the core message and transformative power of the Gospel. These individuals, whom Paul has often warned about, and now laments with tears, are identified as "enemies of the cross of Christ," signifying their opposition not necessarily through direct persecution, but through a lifestyle that undermines the very essence of Christ's atoning sacrifice and its call to self-denial and new life.
CONTEXT
Literary Context: This verse is situated within a crucial section of Paul's letter where he passionately contrasts true righteousness, found only in Christ, with false confidence derived from human achievement or legalistic observance. Having just urged the Philippians to imitate his own pursuit of Christ and to follow those who live according to this example, Paul immediately pivots to warn against those whose lives are antithetical to this path. The verse serves as a stark counterpoint to Paul's earlier declaration of counting all things loss for the surpassing worth of knowing Christ Jesus his Lord (Philippians 3:7-11). The subsequent verse, Philippians 3:19, elaborates on the tragic characteristics and ultimate destruction awaiting these enemies, further emphasizing the urgency and gravity of Paul's warning.
Historical & Cultural Context: Philippi was a Roman colony, proud of its Roman citizenship, and its inhabitants were often influenced by Roman cultural values, including a focus on honor, status, and material prosperity. The specific identity of these "enemies of the cross" is debated among scholars, but they likely represent a group (or groups) whose behavior, rather than explicit doctrine, betrayed the Gospel. They could have been Judaizers, emphasizing circumcision and law-keeping over Christ's finished work, or antinomians, who, misunderstanding Christian liberty, indulged in fleshly desires. Given Paul's emphasis on their "belly" and "shame" in the following verse, a strong case can be made for those who prioritized worldly appetites and self-indulgence over the self-sacrificial call of the cross. Paul's deep emotional connection to the Philippian church, which he founded, underscores his profound anguish over any threat to their spiritual well-being.
Key Themes: Philippians 3:18 contributes significantly to several key themes within the letter. First, it highlights the centrality of the cross in Christian theology and practice. For Paul, the cross is not merely a historical event but the defining characteristic of Christian life, demanding self-denial and a reorientation of priorities. Second, it addresses the theme of true versus false righteousness, contrasting Paul's single-minded pursuit of Christ's righteousness with the self-serving or worldly pursuits of these "enemies." Third, Paul's "weeping" underscores the theme of pastoral anguish and genuine concern for the spiritual state of believers, even those who stray. This deep emotional expression reveals the profound love and responsibility Paul felt for the churches he served, echoing his concern for other communities like those in Galatia or Corinth. Finally, the verse implicitly touches upon discipleship and imitation, serving as a negative example against which true followers of Christ are to measure their lives, reinforcing the call to "walk" in a manner worthy of the Gospel (Philippians 1:27).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in this verse to convey his urgent message. The use of pathos is particularly prominent, as Paul explicitly states he is "weeping." This direct expression of intense emotion is designed to evoke a similar sense of sorrow and urgency in his readers, emphasizing the gravity of the situation and the depth of his pastoral concern. There is also a strong element of contrast implied: Paul's own life, characterized by a single-minded pursuit of Christ and a willingness to suffer for the Gospel, stands in stark opposition to the "walk" of these enemies. The phrase "enemies of the cross" functions as a potent metaphor, vividly describing their spiritual antagonism. It's not a literal battle against a wooden structure, but a profound ideological and lifestyle opposition to everything the cross represents: atonement, self-sacrifice, humility, and redemption. Finally, the repetition of "I have told you often, and now tell you" serves as a form of emphasis, highlighting the persistent nature of the threat and Paul's consistent warnings, thereby underscoring the critical importance of his message.
THEOLOGICAL AND THEMATIC CONNECTIONS
Philippians 3:18 serves as a profound theological statement on the nature of authentic Christian discipleship and the ever-present danger of internal opposition to the Gospel. It underscores that true faith is not merely intellectual assent but a life lived in conformity to the self-sacrificial pattern of Christ's cross. Those who are "enemies of the cross" are not necessarily atheists or external persecutors, but often individuals who, while perhaps claiming some form of religious adherence, live in a manner that fundamentally negates the cross's call to humility, self-denial, and spiritual transformation. Their "walk" reveals a heart still enslaved to worldly desires, fleshly appetites, or human boasting, thereby nullifying the power and implications of Christ's ultimate sacrifice. Paul's weeping highlights the pastoral heart of God, deeply grieving over those who reject the path of life, even when they are seemingly within the community of faith.
REFLECTION AND APPLICATION
Paul's tearful warning in Philippians 3:18 resonates deeply with believers today, serving as a powerful call to introspection and discernment. It challenges us to examine our own "walk"—our daily lives, priorities, and affections—to ensure they are truly aligned with the radical implications of the cross of Christ. Are we embracing the self-denial, humility, and sacrificial love that the cross embodies, or are we, perhaps subtly, prioritizing our own desires, worldly comforts, or human achievements in a way that undermines its transformative power? This verse reminds us that genuine faith is evidenced not just by what we say, but by how we live. Furthermore, Paul's profound sorrow models for us a truly compassionate pastoral heart. It calls us to grieve over those who stray from the truth, to warn them with love and tears rather than anger or judgment, and to earnestly pray for their repentance and restoration. It is a reminder that the spiritual battle is not just against external forces, but often against subtle corruptions within the church that can lead souls away from the life-giving power of Christ's sacrifice.
Questions for Reflection
FAQ
Who are these "enemies of the cross of Christ" that Paul refers to?
Answer: Paul is likely not referring to external persecutors of the church, but rather to individuals, possibly even within the Christian community or those who claim to be religious, whose lifestyle and priorities fundamentally contradict the core message of the cross. As indicated in the following verse (Philippians 3:19), their characteristics include having their "God is their belly" (prioritizing sensual appetites or material gain), glorying "in their shame" (boasting in things that should cause shame), and having their "mind on earthly things." These could include legalists who rely on human effort rather than Christ's finished work, or antinomians who abuse Christian liberty for self-indulgence. Their "enmity" is expressed through a life that negates the cross's call to self-sacrifice, humility, and transformation.
CHRIST-CENTERED FULFILLMENT
Philippians 3:18, though a warning against those who oppose the cross, ultimately magnifies the centrality and redemptive power of Christ's work. The very concept of being an "enemy of the cross" highlights the profound significance of what Christ accomplished there. The cross is the ultimate demonstration of God's love (John 3:16) and the means by which humanity is reconciled to God (2 Corinthians 5:18-19). Those who are "enemies" reject or undermine the self-emptying humility of Christ, who, though in the form of God, did not consider equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, and became obedient to the point of death, even death on a cross. Their focus on earthly things stands in stark contrast to Christ's heavenly focus and His call for His followers to seek first the kingdom of God and His righteousness. Ultimately, the cross is the victory over sin and death (Colossians 2:14-15), and to be its enemy is to stand against the very means of salvation and the transformative power of the resurrected Christ, whose return will bring ultimate judgment upon all who oppose His redemptive work (Philippians 3:20-21).