Phili 3:2, Tit 1:10-11 | Barnes | STEP | Verse 2. Beware of dogs . Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses. Comp. . They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us, . The Jews called the heathen dogs , and the Mohammedans call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution on a house that was guarded by a dog to persons approaching it. L'Enfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, "Beware of the dog." The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers; and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad, ( Bloomfield ;) and the name was given to a whole class of Greek philosophers--the Cynics . It is used in one instance by the Saviour, . By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn mariner against them. Beware of evil workers . Referring, doubtless, to the same persons that he had characterized as dogs . The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil. We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews; and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer. Beware of the concision . Referring, doubtless, also to the Jewish teachers. The word rendered concision κατατομη-- means, properly, a cutting off, a mutilation , it is used here contemptuously for the Jewish circumcision, in contrast with the true circumcision. Robinson, Lex . It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practised by the pious Jews of other times, , but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh , without understanding anything of the true nature of the rite; and hence the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be, in fact, a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church. Doddridge . The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church. (c) "dogs" (d) "beware of" (e) "concision"

‏ Philippians 3:2

Verse 2. Beware of dogs. Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses. Comp. 1Kgs 14:11, 16:4, 21:19. They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us, 1Sam 17:43, 2Kgs 8:13. The Jews called the heathen dogs, and the Mohammedans call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution on a house that was guarded by a dog to persons approaching it. L'Enfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, "Beware of the dog." The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers; and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad, (Bloomfield;) and the name was given to a whole class of Greek philosophers--the Cynics. It is used in one instance by the Saviour, Mt 7:6. By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn mariner against them.

Beware of evil workers. Referring, doubtless, to the same persons that he had characterized as dogs. The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil. We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews; and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer.

Beware of the concision. Referring, doubtless, also to the Jewish teachers. The word rendered concision κατατομη-- means, properly, a cutting off, a mutilation, it is used here contemptuously for the Jewish circumcision, in contrast with the true circumcision. Robinson, Lex. It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practised by the pious Jews of other times, Acts 16:3, but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh, without understanding anything of the true nature of the rite; and hence the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be, in fact, a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church. Doddridge. The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church.

‏ Titus 1:10-11

Verse 10. For there are many unruly and vain talkers and deceivers. There are many persons who are indisposed to submit to authority, (see the word unruly in Tit 1:6;) many who are vain talkers --who are more given to talk, than to the duties of practical religion, (see the character of "Talkative," in the Pilgrim's Progress;) and many who live to deceive others under the mask of religion. They make great pretensions to piety; they are fluent in argument, and they urge their views in a plausible manner.

Specially they of the circumcision. Jews, spoken of here as "of the circumcision" particularly, because they urged the necessity of circumcision in order that men might be saved. Acts 15:1. This proves that there were not a few Jews in the island of Crete.

(a) "talkers" Jas 1:26 Verse 11. Whose mouths must be stopped. The word here rendered stopped επιστομιζειν--occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence. It is, of course, implied here, that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely intrusted with no other. Comp. Ps 32:8,9.

Who subvert whole houses. Whole families. Comp. Mt 23:14 2Ti 3:6. That is, they turn them aside from the faith.

Teaching things which they ought not, for filthy lucre's sake. For gain. That is, they inculcate such doctrines as will make themselves popular, and as will give them access to the confidence of the people. They make it their first object to acquire influence as ministers of religion, and then abuse that in order to obtain money from the people. This they would doubtless do under many pretences; such as, that it was needful for the support of the gospel, or for the relief of the poor, or, perhaps, for the assistance of distant Christians in persecution. Religion is the most powerful principle that ever governs the mind; and if a man has the control of that, it is no difficult thing to induce men to give up their worldly possessions. In all ages, there have been impostors who have taken advantage of the powerful principle of religion, to obtain money from their deluded followers. No people can be too vigilant in regard to pretended religious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to examine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the funds given for benevolent purposes; and when they do, they should in all cases be associated with their lay brethren. See Paley's Horae Paulinae, ch. iv., No. 1, 3, note. Comp. 1Cor 16:3. On the phrase "filthy lucre," 1Timm 3:3.

(b) "subvert" Mt 23:14