Philippians 3:19

Philippians 3:19 in Multiple Translations

Berean Standard Bible BSB

Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.

King James Version KJV

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

American Standard Version ASV

whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things.

Bible in Basic English BBE

Whose end is destruction, whose god is the stomach, and whose glory is in their shame, whose minds are fixed on the things of the earth.

Free Bible Version FBV

They will end up being completely lost, these people whose “god” is their physical desires and who are proud of what they should be ashamed of, thinking only about the things of this world.

Geneva Bible 1599 GNV

Whose ende is damnation, whose God is their bellie, and whose glorie is to their shame, which minde earthly things.

Young's Literal Translation YLT

whose end [is] destruction, whose god [is] the belly, and whose glory [is] in their shame, who the things on earth are minding.

World English Bible WEB

whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

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

Translation for Translators T4T

God will severely punish them. The things their bodies desire [MTY] have become like gods to them [MET]. They are proud of the things they should be ashamed of. They think only about what unbelievers [MTY] think about.

Plain English Version PEV

They don’t listen to God. They listen to their own bodies, and they do bad things so that their bodies feel good. They do those bad things, but they don’t feel shame. Instead, they think they are smart. They only think about the things that belong to this world. And in the end God will finish them up for ever.

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Berean Amplified Bible — Philippians 3:19

BAB

Word Study

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Philippians 3:19 Interlinear (Deep Study)

BIB

GRK ων το τελος απωλεια ων ο θεος η κοιλια και η δοξα εν τη αισχυνη αυτων οι τα επιγεια φρονουντες

ων hos, hē G3739 which Rel-GPM

το ho G3588 the/this/who Art-NSN

τελος telos G5056 goal/tax Noun-NSN

απωλεια apōleia G684 destruction Noun-NSF

ων hos, hē G3739 which Rel-GPM

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

η ho G3588 the/this/who Art-NSF

κοιλια koilia G2836 belly/womb/stomach Noun-NSF

και kai G2532 and Conj

η ho G3588 the/this/who Art-NSF

δοξα doxa G1391 glory Noun-NSF

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

αισχυνη aischunē G152 shame Noun-DSF

αυτων autos G846 it/s/he Pron-GPM

οι ho G3588 the/this/who Art-NPM

τα ho G3588 the/this/who Art-APN

επιγεια epigeios G1919 earthly Adj-APN

φρονουντες phroneō G5426 to reason Verb-PAP-NPM

Greek Word Study

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Greek Word Reference — Philippians 3:19

ων hos, hē G3739 "which" Rel-GPM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τελος telos G5056 "goal/tax" Noun-NSN

The goal or end result is the point aimed at as a limit, like the conclusion of an act or state. In the Bible, it refers to the termination or result of something, as seen in Luke 1:33 and 1 Corinthians 10:11.

Definition: τέλος, -ους, τό [in LXX for קֵץ, etc.; εἰς τὸ τ., chiefly for נֶצַח and cognate forms ;] __1. end: most frequently of the termination or limit of an act or state (in NT also of the end of a period of time, cl. τελευτή), Luk.1:33, 1Co.10:11, 2Co.3:13, 1Pe.4:7; by meton., of one who makes an end, Rom.10:4; ἕως (ἄχρι, μέκρι) τέλους, 1Co.1:8, 2Co.1:13, Heb.3:14 6:11, Rev.2:26; εἰς τ., to or at the end, Mat.10:22, Mrk.13:13, Luk.18:5, Jhn.13:1 (or here, to the uttermost, see Westc., in l); τ. ἔχειν, Luk.22:37; adverbially, τὸ δὲ τέλος, finally, 1Pe.3:8; of the last in a series, Rev.21:6 22:13; of the issue, fate or destiny, Mat.26:58; with genitive of thing(s), Rom.6:21, al.; with genitive of person(s), 2Co.11:13, al.; of the aim or purpose, 1Ti.1:5. __2. toll, custom, revenue: Rom.13:7; pl., as most usually, Mat.17:25 (AS)

Usage: Occurs in 40 NT verses. KJV: + continual, custom, end(-ing), finally, uttermost See also: 1 Corinthians 1:8; Luke 18:5; 1 Peter 1:9.

απωλεια apōleia G684 "destruction" Noun-NSF

Destruction or loss, whether physical or eternal, as in Matthew 7:13 and 2 Peter 2:3, referring to perdition or waste.

Definition: ἀπώλεια, -ας, ἡ (ἀπόλλυμι), [in LXX (Cremer, 797) for אָבַד, אֵיד, etc. ;] destruction, waste, loss, perishing (in π., of money, see MM, see word): Mat.26:8, Mrk.14:4, Act.8:20, Rom.9:22, 1Ti.6:9, 2Pe.2:1; in special sense of the loss of eternal life, perdition, the antithesis of σωτηρία: Mat.7:13, Jhn.17:12, Php.1:28 3:19, 2Th.2:3, Heb.10:39, 2Pe.2:3 3:7 3:16, Rev.17:8, 11 (DB, iii, 744).† (AS)

Usage: Occurs in 18 NT verses. KJV: damnable(-nation), destruction, die, perdition, X perish, pernicious ways, waste See also: 1 Timothy 6:9; John 17:12; Hebrews 10:39.

ων hos, hē G3739 "which" Rel-GPM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κοιλια koilia G2836 "belly/womb/stomach" Noun-NSF

The belly or womb, referring to the stomach or intestines, or the womb where a baby grows, as seen in Luke 1:41-42 and Matthew 12:40.

Definition: κοιλία, -ας, ἡ (κοῖλος, hollow), [in LXX chiefly for בֶּטֶן, מֵעֶה, קֶרֶב, Deu.7:13, 2Ki.7:12, Gen.41:21, al.; also (Job.3:11 10:18 31:15 38:8) for רֶחֶם ;] __1. the belly (stomach or intestines or both): Mat.12:40 15:17, Mrk.7:19, Luk.15:16, Rom.16:18, 1Co.6:13, Php.3:19, Rev.10:9-10. __2. (As often in LXX) the womb: Luk.1:41-42, 44 2:21 11:27 23:29, Jhn.3:4; ἐκ κ. μητρός (cf. Psa.22:11, Job.1:21, al.), Mat.19:12, Luk.1:15, Act.3:2 14:8, Gal.1:15. __3. Metaphorical (as Heb. בֶּטֶן, cf. Job.15:35, Pro.20:27, Sir.19:12), of the heart: Jhn.7:38.† (AS)

Usage: Occurs in 22 NT verses. KJV: belly, womb See also: 1 Corinthians 6:13; Luke 11:27; Revelation 10:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δοξα doxa G1391 "glory" Noun-NSF

This word means glory, honor, or praise, referring to the admiration and respect given to someone or something, like God's glory in Luke 14:10 and John 12:43. It's the opposite of shame or dishonor, as seen in Philippians 3:19 and 2 Corinthians 6:8. Glory is also associated with dignity and worship in Romans 2:7 and 1 Peter.

Definition: δόξα, -ης, ἡ (δοκέω), [in LXX very frequently for כָּבוֹד, also for הוֹד ,פִּפְאֶרֶת, etc., 25 words in all ;] in cl., __1. expectation, judgment, opinion (4Ma.5:18). __2. opinion, estimation in which one is held, repute; in NT, always good opinion, hence reputation, praise, honour, glory: Luk.14:10, Jhn.12:43, Heb.3:3; opposite to αἰσχύνη, Php.3:19; to ἀτιμία, 2Co.6:8; δ. κ. τιμή, Rom.2:7, 10 1Pe.1:7, 2Pe.1:17; ζητεῖν, Jhn.5:44 7:18 8:50, 1Th.2:6; λαμβάνειν, Jhn.5:41, 2Pe.1:17, Rev.5:12; διδόναι δ. τ. θεῷ (cf. נָתַן כָּבוֹד לַיהוָֹה, Jer.13:16, al.), Luk.17:18, Jhn.9:24, Act.12:23, Rom.4:20, Rev.4:9; εἰς (τ.) δ. θεοῦ, Rom.3:7 15:7, Php.1:11, al.; in doxologies, τ. θεῷ (ᾧ) ἡ δ., Luk.2:14, Rom.11:36 16:27, Gal.1:5, Eph.3:21, al. __3. Later also (not cl.) as in LXX (= הוֹד, Job.39:20, 1Ch.29:25; כָּבוֹד, Job.19:9, Est.5:11, al.), visible brightness, splendour, glory: of light, Act.22:11; of heavenly bodies, 1Co.15:40ff.; esp. that wh. radiates from God's presence, as manifested in the pillar of cloud and in the Holy of Holies (= כָּבוֹד, Exo.16:10 25:22 40:34, al.; and new Heb. שְׁכִינָה, 2Ma.2:8; see DB, iv, 489b), Rom.9:4, Jas.2:1 (see Hort, Mayor, in l.); hence of the manifested glory of God, Rom.1:23, Col.1:11 Eph.1:6, 12 17 3:16; of the same as communicated to man through Christ, 2Co.3:18 4:6; and of the glorious condition into which Christians shall enter hereafter, Rom.8:18, 21 9:23, 2Ti.2:10, al. SYN.: ἔπαινος τιμή (see Hort on 1Pe.1:7). (AS)

Usage: Occurs in 151 NT verses. KJV: dignity, glory(-ious), honour, praise, worship See also: 1 Corinthians 2:7; John 7:18; 1 Peter 1:7.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αισχυνη aischunē G152 "shame" Noun-DSF

Shame or disgrace is the meaning of this word, as seen in Luke 14:19 and 2 Corinthians 4:2. It can describe a feeling of guilt or embarrassment. The KJV translates it as shame or dishonesty.

Definition: αἰσχύνη, -ης, ἡ (αἶσχος, shame, disgrace), [in LXX chiefly for בּשֶׁת ;] shame (MM, VGT, see word): subjectively, Luk.14:19, 2Co.4:2; objectively, Php.3:19, Heb.12:2; as something to be ashamed of, Rev.3:18; pl. (Bl., §32, 6), shameful deeds, Ju 13.† SYN.: αἰδώς, which see (AS)

Usage: Occurs in 6 NT verses. KJV: dishonesty, shame See also: 2 Corinthians 4:2; Luke 14:9; Hebrews 12:2.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επιγεια epigeios G1919 "earthly" Adj-APN

Earthly things are of this world, like the bodies mentioned in 1 Corinthians 15:40 and the wisdom in James 3:15.

Definition: ἐπί-γειος, -ον (ἐπί, γῆ), of the earth, earthly: τὰ ἐ., Jhn.3:12 Php.2:10 3:19 (anarth.); σώματα, 1Co.15:40; οἰκία, 2Co.5:1; σοφία, Jas.3:15 (Cremer, 153).† (AS)

Usage: Occurs in 6 NT verses. KJV: earthly, in earth, terrestrial See also: 1 Corinthians 15:40; John 3:12; James 3:15.

φρονουντες phroneō G5426 "to reason" Verb-PAP-NPM

This word means to think or reason, as in Romans 12:3, where Paul encourages believers to think soberly about themselves.

Definition: φρονέω, -ῶ (φρήν), [in LXX: Deu.32:29, Zec.9:2 (חָכָם), Psa.94:8 (שָׂכַל hi.), Isa.44:18 (בִּין) Isa.44:28, Est.8:13, Wis.1:1 14:30, 1Ma.10:20, 2Ma.9:12; 2Ma.14:8 2Mac 14:26 * ;] __1. to have understanding (Hon., al.). __2. to think, to be minded in a certain way: ὡς νήπιος, 1Co.13:11; with accusative (usually neut., adj., or pron., as frequently in cl.), ὃ δεῖ, Rom.12:3; ἃ, Act.28:22; τοῦτο, Php.3:15; τι ἑτέρως, ib.; οὐδὲν ἄλλο, Gal.5:10; τ. αὐτὸ φ. (Deiss., BS, 256), to be of the same mind, 2Co.13:11, Php.2:2 4:2; id. before εἰς (ἐν) ἀλλήλους(οις), Rom.12:16 15:5; τ. ἓν φ., Php.2:2 (Lft., in l); before ὑπέρ, Php.1:7. __3. to have in mind, be mindful of, think of (Hdt., Xen., al.; Es, 1Mac, ll. with): τὰ τ. θεοῦ, opposite to τ. τ. ἀνθρώπων, Mat.16:23, Mrk.8:33; τὰ τ. σαρκός, opposite to τ. τ. πνεύρατος, Rom.8:5; τ. ἐπίγεια, Php.3:19; τὰ ἄνω, opposite to τ. ἐπὶ τ. γῆς, Col.3:2; τοῦτο φρονεῖτε (RV, have this mind in you), Php.2:5; ὑψηλά, Rom.12:16; φ. ἡμέραν (to observe a day), Rom.14:6; before ὑπέρ, Php.4:10 (cf. κατα-, παρα-, περι-, ὑπερ-φρσνέω).† (AS)

Usage: Occurs in 21 NT verses. KJV: set the affection on, (be) care(-ful), (be like-, + be of one, + be of the same, + let this) mind(-ed), regard, savour, think See also: 1 Corinthians 4:6; Philippians 2:5; Romans 8:5.

Study Notes — Philippians 3:19

Show Verse Quote Highlights

Context
Cross References
Philippians 3:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 3:19
Jamieson-Fausset-Brown on Philippians 3:19
Matthew Poole's Commentary on Philippians 3:19
Trapp's Commentary on Philippians 3:19
Ellicott's Commentary on Philippians 3:19
Adam Clarke's Commentary on Philippians 3:19
Cambridge Bible on Philippians 3:19
Barnes' Notes on Philippians 3:19
Whedon's Commentary on Philippians 3:19
Sermons on Philippians 3:19

Context — Citizenship in Heaven

17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you. 18For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ.

19Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.

20But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.

Cross References

	Reference	Text (BSB)
1	Romans 16:18	For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
2	Romans 8:5–7	Those who live according to the flesh set their minds on the things of the flesh; but those who live according to the Spirit set their minds on the things of the Spirit. The mind of the flesh is death, but the mind of the Spirit is life and peace, because the mind of the flesh is hostile to God: It does not submit to God’s law, nor can it do so.
3	2 Peter 2:3	In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
4	Colossians 3:2	Set your minds on things above, not on earthly things.
5	2 Peter 2:1	Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves.
6	Hosea 4:7	The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace.
7	2 Corinthians 11:12	But I will keep on doing what I am doing, in order to undercut those who want an opportunity to be regarded as our equals in the things of which they boast.
8	Jude 1:12–13	These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted. They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever.
9	2 Corinthians 11:15	It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
10	Galatians 6:13	For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.

Philippians 3:19 Summary

[This verse, Philippians 3:19, is warning us about people who live for the wrong things, prioritizing their physical desires and earthly pleasures above all else. They are so focused on these temporary things that they have become their 'god', and they even take pride in the things that should bring them shame. As Christians, we are called to live for eternal things, not earthly ones (Colossians 3:2), and to glory in the cross of Christ, not in our own sinful desires (Galatians 6:14). By focusing on heavenly things, we can live a life that honors God and prepares us for our eternal citizenship in heaven (Philippians 3:20).]

Frequently Asked Questions

What does it mean that their 'god is their belly'?

This phrase, found in Philippians 3:19, means that these individuals prioritize their physical desires and appetites above all else, making them their ultimate focus, rather than God (see Romans 16:18, 1 John 2:16).

How can people 'glory in their shame'?

According to Philippians 3:19, some people take pride in the very things that should bring them shame, showcasing a twisted sense of values, which is contrary to the biblical teaching that we should glory in the cross of Christ (Galatians 6:14).

What does it mean to have a mind 'set on earthly things'?

As stated in Philippians 3:19, having a mind set on earthly things means being focused on the temporary and fleeting things of this world, rather than on heavenly and eternal things, which is warned against in Colossians 3:2 and Matthew 6:21.

Is this verse talking about non-Christians or false believers?

In the context of Philippians 3:17-21, it appears that the apostle Paul is warning about false believers or those who claim to be Christians but live in a way that is contrary to the gospel, as seen in Philippians 3:18 where he calls them 'enemies of the cross of Christ'.

Reflection Questions

What are some areas in my life where I may be prioritizing earthly things over heavenly things?
How can I ensure that my focus is on eternal things, rather than temporary pleasures?
In what ways can I 'glory in the cross of Christ' and make it the central focus of my life, rather than taking pride in shameful things?
What are some practical steps I can take to set my mind on heavenly things and live a life that honors God?

Gill's Exposition on Philippians 3:19

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

Jamieson-Fausset-Brown on Philippians 3:19

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) End - fixed doom (2 Corinthians 11:15). Contrast Romans 6:22.

Matthew Poole's Commentary on Philippians 3:19

Whose end is destruction; their condition will at last be miserable, as he had limited above, , of their being under the dismal token of perdition; their end will be according to their works, . However they may live delicately at present, in gratifying their sensual appetites, be free from persecution, admired and respected by many, and please themselves in their present course, yet their fruit and wages at the last cast will be dreadful, ,23 Ga 6:8 19:20,21. Whose God is their belly; the great business of these is, their sensuality, their good eating and drinking; they mind the pleasing of their carnal appetite, as if it were their God, ,18 3:3; instead of our Lord Jesus Christ, really they serve their own belly, , love their pleasures indeed more than God, . And whose glory is in their shame; yea, they boast of those things whereof they ought to be ashamed, thinking it reputation they have got many to imitate thein, 12:43 they are puffed up with that which should rather make them to blush, , as being attended at last with confusion. Who mind earthly things; however under the colour of Christianity, they at present are taken up in the pursuit of their sensual and earthly enjoyments. The Greek word comprehends the actions and operations of the mind, will, and affections, importing they did inordinately mind, favour, and relish sublunary accommodations, , the profits, ease, bounty, pleasure, and glory of this world, preferring them in their hearts to the things of Christ.

Trapp's Commentary on Philippians 3:19

19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) Ver. 19. Whose god is their belly] A scavenger, whose living is to empty, is to be preferred before him that liveth but to fill privies; as they do that make their gut their god, that dunghill deity. Such a one was that Pamphagus, Nabal, Dives, and others, that digested in hell what they ate on earth. They say the locust is all belly, which is joined to his mouth and endeth at his tail. The spider also is little else than belly. The dolphin hath his mouth almost in his very belly; the ass-fish hath his heart in his belly. (Solinus. Aristot.) In mea patria Deus venter est, et in diem vivitur. In my country (saith Jerome) their belly is their god, they live from hand to mouth, &c. Epicurus said, that eternal life was nothing else but an eternal eating and drinking; ωστεπανταχρονονδιαγεινμεθυοντας. See my Common Place of Abstinence. Who mind earthly things] As they have their hands elbow deep in the world, so their minds are shut in their chests, as dead bodies are buried in coffins; they are interred in the Golgotha of this world, as moles in their hillocks.

Ellicott's Commentary on Philippians 3:19

(19) Whose end is destruction. . . .—The intense severity of this verse is only paralleled by such passages as 2 Timothy 2:1-5; 2 Peter 2:12-22; Jude 1:4; Jude 1:8; Jude 1:12-13. All express the burning indignation of a true servant of Christ against those who “turn the grace of God into lasciviousness,” and “after escaping the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, are again entangled therein and overcome.” Whose God is their belly.—A stronger reiteration of Rom 16:18, “They serve not our Lord Jesus Christ, but their own belly.” Note the emphasis laid on “feasting and rioting” in 2 Peter 2:13; Jude 1:12. Whose glory is in their shame.—As the preceding clause refers chiefly to self-indulgence, so this to impurity. Comp. Ephesians 5:12, “It is a shame even to speak of those things which are done of them in secret.” “To glory in their shame”—to boast, as a mark of spirituality, the unbridled license which is to all pure spirits a shame—is the hopeless condition of the reprobate, who “not only do these things, but have pleasure in those who do them” (Romans 1:32). Who mind earthly things.—This last phrase, which in itself might seem hardly strong enough for a climax to a passage so terribly emphatic, may perhaps be designed to bring out by contrast the glorious passage which follows. But it clearly marks the opposition between the high pretension to enlightened spirituality and the gross carnal temper which it covers, grovelling (so to speak) on earth, incapable of rising to heaven.

Adam Clarke's Commentary on Philippians 3:19

Verse 19. 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.

Cambridge Bible on Philippians 3:19

19. end] A word of awful and hopeless import. Cp. Romans 6:21; 2 Corinthians 11:15; Hebrews 6:8; 1 Peter 4:17.destruction] R.V., perdition. See on Philippians 1:28.their belly] Lit. and better, the belly. Cp. Romans 16:18 for the same word in the same connexion. See too 1 Corinthians 6:13. The word obviously indicates here the sensual appetites generally, not only gluttony in food. Venter in Latin has the same reference. See Lightfoot.The Antinomian boasted, very possibly, of an exalted spiritual liberty and special intimacy with God.whose glory is in their shame.] It is implied that they claimed a “glory”; probably in such “liberty” as we have just indicated. They set up for the true Christian philosophers, and advanced dogmatists. (Cp. Romans 16 quoted above.) But in fact their vaunted system was exactly their deepest disgrace.who mind earthly things.)] For a closely kindred phrase, in the negative, see Colossians 3:2; and observe the context, Philippians 3:5 &c. And for the meaning of “mind” here see notes on Philippians 1:7, Philippians 2:2, above.The Antinomian claimed to live in an upper region, to be so conversant with celestial principles as to be rid of terrestrial restraints of letter, and precept, and custom. As a fact, his fine-spun theory was a transparent robe over the corporeal lusts which were his real interests.The Greek construction of this clause is abrupt, but clear.

Barnes' Notes on Philippians 3:19

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.

Whedon's Commentary on Philippians 3:19

19. Whose end—Eternal perdition instead of the heaven for which the cross would have prepared them. Their belly—Finding their highest happiness in the sensuality of eating and drinking. The classics furnish many like expressions.

Sermons on Philippians 3:19

	Sermon	Description
	Don't Be Fooled, the Pew Won't Save You! by Bob Jennings	This sermon emphasizes how skillful the devil is in deceiving people to exchange their eternal inheritance for temporary desires, leading them to waste their lives and lose their s
	New Covenant - the Root of Sin - Part 1 by Zac Poonen	This sermon delves into the essence of the New Covenant as depicted in Matthew chapter 3, emphasizing the crucial act of turning from the Kingdom of Earth to the Kingdom of Heaven
	A Prisoner of Appetite Is Unhealthy Eating a Sin? by Shane Idleman	This sermon addresses the importance of taking care of our bodies and avoiding unhealthy eating habits, focusing on the struggle to resist temptations and the need to prioritize ph
	The Captivity of the Righteous Part 5 by Phil Beach Jr.	Phil Beach Jr. emphasizes the importance of finding true satisfaction and peace in God rather than in worldly concerns, particularly for young people who often fret about their fut
	Anxiety by A.W. Pink	The preacher delves into the concept of 'Destruction' (apoleia) in the Bible, emphasizing that it signifies the utter and hopeless loss of all that gives worth to existence, rather
	Feast the Slave, and Starve the Wife? by Thomas Brooks	Thomas Brooks emphasizes the paramount importance of prioritizing the eternal welfare of our souls over earthly concerns. He argues that it is foolish to nourish the body while neg
	Consumer Christianity by Dave Hunt	Dave Hunt addresses the issue of consumer Christianity, which focuses on building the kingdom of God or attracting individuals to Christianity through methods that appeal to the fl