George Hunsinger on contemporary “belly worshippers” (Philippians 3:18

George Hunsinger on contemporary “belly worshippers” (Philippians 3:18–19)

By W. Travis McMaken - January 11, 2025

As I mentioned in a previous post, I’ve been reading George Hunsinger’s entry in the Brazos Theoloical Commentary on the Bible series on Philippians. And I’ve come across another compelling tidbit that I’d like to share with you all.

George Hunsinger, Philippians, Brazos Theological Commentary on the Bible (Grand Rapids: BrazosPress, 2020).

In this passage, Hunsinger explicates Philippians 3:18–19. Here is the translation that he works from:

For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. (p. 118)

What I appreciate about Hunsinger’s treatment of his passage is the effortless and incisive way that he traverses the historical distance between concise explications of “the many” in Paul’s own day and “the many” in our day. Italics in what follows is from the original while bold is mine:

Who are these “many” (polloi)? It seems that they are not members of the Pauline community, though they claim to be Christians. Their posing as Christians is what makes Paul weep. Nor are they likely to have been his Jewish Christian opponents, for that group would not be living an indulgent lifestyle. The problem with the offending group seems to be its lifestyle, not it’s teaching. They are not strict adherents of the law, but seem more like antinomians or libertines … perhaps not unlike some at Corinth (1 Cor. 5–6). They are a peril to themselves and an obstacle to the progress of the gospel. They do not accept suffering, should it come, as integral to the Christian life. They want a theology of glory without a theology of the cross. …

Contemporary Christians in the global North, who not uncommonly have affluent lifestyles, and whose tables may be laden with wholesome food and fine wine, might not wish to regard themselves as “belly worshipers.” Perhaps they do not give much thought to starving children, refugees of war (not least unjust and immoral wars perpetuated by their own country), or persecuted Christians in other parts of the globe. They might not wish to see themselves as self-indulgent Epicureans whose lives stand in contradiction to the gospel. One wonders whether Paul, who languished in prison and took “the view from below,” would agree. Who might he have seen today as “enemies of the cross of Christ”? (p. 118–19)