Beware of dogs, beware of evil workers, beware of the concision.

“Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit. See that ye walk circumspectly, because the days are evil." In fine then, what man shall have any excuse who hears these things in the Church from prophets and apostles, and from the Lord Himself, and yet will give no heed to the care of his soul, and to the time of the consummation, and to that approaching hour when we shall have to stand at the judgment-seat of Christ?”

“But whom does he style "dogs"? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, "beware of the dogs": the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called "dogs," hear what the Canaanitish woman says, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table." (Matt. xv. 27.) But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, "Beware of the evil workers"; he admirably expressed himself, "beware of the evil workers"; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order. "Beware," he says, "of the concision." The rite of circumcision was venerable in the Jews' account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, "Beware of the concision"; and he did not say "that circumcision is evil, that it is superfluous," lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he forthwith adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, "Beware of the concision; for we are the circumcision"-how?-"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually.”

“He set forth examples which they ought to follow; here he shows whose examples they ought to avoid. And concerning this he does three things: first, he sets forth beforehand whom they ought to avoid; second, an example of avoidance through the conduct of the saints, where it says "For we," etc.; third, he leads them to avoid those whom they considered worthy of imitation, where it says "Imitators," etc. Again, the first part is divided into three parts: first he sets forth beforehand the purpose of this teaching; second, the necessity of writing, where it says "the same things to you," etc.; third, the reason for the necessity, where it says "See," etc. The intention of the admonition is to remove the faithful Gentiles from legal observances, to which certain persons were leading them. And therefore he says "O brothers"—namely, through faith—"for the rest," that is, after I have admonished you, as above, "rejoice in the Lord" only, not in legal observances. Habakkuk 3:18: "But I will rejoice in the Lord, and I will exult in God my Jesus," etc. And this, because "the same things" which I said in your presence, it is not tedious for me to write to you in your absence. For words easily pass away, but written things remain. Ecclesiasticus 38:25: "Write wisdom in the time of leisure," etc. Jude 1:3: "Using all diligence to write to you concerning your common salvation, I had need to write to you," etc. Romans 15:15: "I have written to you, brothers, more boldly in part, as it were bringing you back into memory," etc. And the cause of this necessity is that seducers press in; and therefore it is fitting to write the truth more insistently, whence he says "See," that is, observe, etc. And he says three things about these: namely, the irrational savagery of heart; whence he says "dogs." The Gloss: it is the nature of a dog that it barks immediately out of anger, not from reason, but from habit. So also those men. Isaiah 56:11: "Most shameless dogs, they knew not fullness; these shepherds knew not understanding," etc. The last chapter of the Apocalypse: "Outside are the dogs," etc. Second, the sowing of perverse doctrine, where it says "evil workers," because they do not labor faithfully in the vineyard of the Lord, nor do they cast good seed into the field. Matthew 13:28: "An enemy man has done this," etc. 2 Timothy 2:15: "Take care to show yourself approved to God," etc. Third, of dissension, where it says "concision." And he uses this word as a rebuke against them. For they preach circumcision, which cannot stand together with the grace of Christ. Galatians 5:2: "If you are circumcised, Christ will profit you nothing." Whence, playing on the word, he says "concision," as though they have not circumcision but concision. Then when he says "But we," etc., he shows how they are to be avoided by the saints. And first, how by all; second, how by himself, where it says "wherefore," etc. He says therefore: I say that they are the concision, but we are the true circumcision, who in spirit, etc. Now circumcision is twofold, namely bodily and spiritual. Romans 2:28: "For he is not a Jew who is one openly, nor is that circumcision which is openly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in the letter," etc. For circumcision of the flesh is that which is of the excess of the flesh, but circumcision of the spirit is that by which the Holy Spirit cuts away the excessive interior concupiscences. And therefore he says "we are," etc., that is, who inwardly circumcises us to God. Romans 2: "For God is my witness, whom I serve in my spirit in the Gospel of his Son," etc. 1 Corinthians 14:15: "I will sing psalms in spirit, I will sing psalms also with the mind; I will pray in spirit, I will pray also with the mind," etc. Now circumcision was given, as is shown in Romans 4:16, so that it might be shown as a sign of Abraham's faith, namely so that his faith might be shown true, which was faith concerning the future seed. Galatians 3:16: "To Abraham were the promises spoken," etc. Circumcision, therefore, is a sign of Abraham's faith concerning Christ. He therefore is circumcised who is inwardly renewed by the Holy Spirit in Christ, who is the truth of circumcision. Colossians 2:11: "You have been circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ," etc. And "not having confidence in the flesh," that is, in carnal circumcision, because, as is said in John 6:63: "It is the spirit that gives life, but the flesh profits nothing." Now "flesh" is taken in us sometimes for carnal concupiscence, sometimes for care of the flesh, and sometimes for carnal observance. And we ought to circumcise both, and not glory in them. Then when he says "although I," etc., he sets forth his own example, and first he sets forth beforehand his own eminence, which he had in the legal state; second he shows how he despised it, where it says "but what things," etc. The first he sets forth first in general; second he explains part by part, where it says "circumcised," etc. Concerning the first he does two things: first he shows the confidence which he could have had in legal observances, saying: we ought not to have confidence in legal observances, "although I have"—that is, I could have if I wished—because "in whatever anyone is bold—I speak in foolishness—I also am bold," etc., as is said in II, 21. And this even more excellently, because "I more." 2 Corinthians 11:23: "As one less wise, I say, I more," etc. And all this he brings forward so that he might more effectively destroy the legal observances. For many despise what they do not know, or do not have, and this is worth nothing; but it counts when someone has something and despises it, and does not glory in it. Thus, if the Apostle had not had a place in the legal state, it could be said that he came to the state of the Gospel for that reason. And therefore he shows through this his eminence in that state. And first as to lineage; second as to manner of life, where it says "according to the law," etc. As to the first, in three ways: as to the sacrament of his lineage, because "circumcised the eighth day." Genesis 17:10: "That it may be a sign of the covenant between me and you," etc. And he says "the eighth day," because this was the difference between proselytes and those who were of the lineage of Abraham: for the former were circumcised not on the eighth day, but already as adults when they were converted, whereas these, according to the law, were circumcised on the eighth day. Genesis 17:12: "An infant of eight days shall be circumcised among you." Thus therefore he was not as a proselyte, but as a true Israelite. Second, as to the lineage itself, and first as to the people, when he says "of the race of Israel." For from Abraham two peoples descended: one through Isaac, and the other through Ishmael. From the first, two: one through Esau, and the other through Jacob. But the two, namely those from Esau and the Ishmaelites, did not obtain the inheritance, but Jacob alone, who is also Israel. Therefore he says "of the race of Israel." 2 Corinthians 11:22: "Are they Israelites? So am I." Likewise as to the tribe, because in the tribe of Israel there were some from the handmaids, namely from Bilhah and Zilpah; some from the free women, namely Leah and Rachel; and among these certain ones were always in the worship of God, namely Levi, Judah, and Benjamin. The others, in the time of Jeroboam, were turned to idols. And therefore the tribe of Benjamin was privileged, because it was in the faith and love of his wife, and the temple was in it. Deuteronomy 33:12: "Benjamin, most beloved of the Lord, shall dwell confidently in him; as it were in a bridal chamber he shall abide all the day, and he shall rest between his shoulders," etc. Genesis 49:27: "Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil." By which Paul was prefigured, who was at one time against the Church. Third, as to name and language, when he says "Hebrew." Some say that "Hebrew" is said from Abraham: and this Augustine says, but afterward he retracts it. But it is said from Heber, concerning whom Genesis 11:14. But that it is not from Abraham is clear, because even Abraham is called a Hebrew. Genesis 14:13: "It was announced to Abraham the Hebrew." The Gloss on Genesis 11 says that in the time of Heber the lip of all peoples was divided, and that language, which was before, remained in the family of Heber, and in the worship of the one God, and among all the Hebrews. He was also born of Hebrew parents, and therefore he says "of the Hebrews." Then he shows his eminence as to manner of life. And first as to sect, when he says "according to the law, a Pharisee." Among the Jews indeed there were three sects, namely of the Pharisees, the Sadducees, and the Essenes. But the Pharisees approached more closely to the truth, because the Sadducees denied the resurrection, nor did they believe there to be angels, nor spirits. But the Pharisees confess both, as is said in Acts 23:8. And therefore in this the sect of the Pharisees is more commendable. But how he was a Pharisee is stated in Acts 26:5: "Since according to the most certain sect of our religion I lived a Pharisee." Second, as to the zeal which the Jews had, although not according to knowledge, in persecuting Christians, therefore he says "persecuting the Church of God." Galatians 1:23: "He who once persecuted us now preaches the faith which he once assailed." And Acts 26:9: "And I indeed had thought that I ought to do many things contrary to the name of Jesus of Nazareth, which also I did at Jerusalem, and many of the saints I shut up in prisons," etc. 1 Corinthians 15:9: "I am not worthy to be called an apostle, because I persecuted the Church of God." Third, as to the innocence of his manner of life. Therefore he says "according to righteousness," etc. This righteousness consists in exterior things, but the righteousness of faith is of the heart. Acts 15:9: "Purifying their hearts by faith." For, as to exterior righteousness, the Apostle lived innocently. And therefore he says "without complaint," etc. But he does not say "without sin," because complaint is the sin of scandal to one's neighbors in those things which are exterior. Luke 1:6: "Walking in all the commandments and justifications of the Lord without complaint," etc. And therefore it is not contrary to what is said in Ephesians 2:3: "Among whom we also walked," because he did not then have the true righteousness of faith, which makes a man pure, but only that of the law. Then when he says "but what things to me," etc., he shows the contempt of his eminence in legal observances. And first he shows for what reason he despised legal observances in general; second, in particular, where it says "nevertheless," etc. He says therefore: "these things which were," etc., that is, which I reckoned great, namely that I was a Pharisee, etc.—"these I have judged, because of Christ, to be losses to me," that is, I reckon that they are to my detriment. For the legal observances, which in the time of the law were efficacious, through Christ have been made harmful. And therefore he says "losses." And the end of this is Christ. And therefore he says "because of Christ." And he explains, because first, for the sake of knowing Christ; second, for the sake of gaining Christ. As to the first he says, "nevertheless I count all things to be loss"; this is true, if one relied on them. And what I once did, I reckon a loss to me, and this on account of the desire for the right knowledge of Christ my Lord. 1 Corinthians 2:2: "I judged not myself to know anything, except Jesus Christ, and him crucified." And this on account of the surpassing knowledge, etc. For this surpasses all other knowledge. For nothing better can be known than the word of God, in whom are all the treasures of wisdom and knowledge hidden, Colossians 2:3. As to the second he says, "for whom all things," etc. And first he shows that he despised legal observances for the sake of gaining Christ; second he shows that he might gain Christ, where it says "not having," etc. He says therefore, "I have counted all things loss," regarding himself toward them as toward a loss and worthless things, and this "that I may gain Christ," that is, that I may obtain him, and be joined to him through charity.”

“Beware of dogs,.... By whom are meant the "judaizing" teachers, who were for imposing the works and ceremonies of the law upon the Gentiles, as necessary to salvation; and they have the name retorted on them they used to give to the Gentiles; see Mat 15:26; nor should they think it too severe, since the Jews themselves say (p), "the face of that generation (in which the Messiah shall come) shall he, , "as the face of a dog". The apostle calls them so, because they returned to Judaism, as the dog to its vomit, Pe2 2:22; and because of the uncleanness in which many of them lived, and the impudence they were guilty of in transforming themselves into the apostles of Christ, and putting themselves upon an equal foot with them; as also for their calumny and detraction, their wrangling with the apostles, snarling at their doctrines, and biting them with the devouring words of reproach and scandal: likewise, they may be styled dogs for their covetousness, being such greedy ones as in Isa 56:10, with feigned words making merchandise of men; and for their love of their, bellies, which they served, and not Christ, and made a god of, Phi 3:19. Moreover, because they were without, as dogs are, Rev 22:15; having gone out from the communion of the saints, because they were not of them; or if among them, yet not true members of Christ, nor of his mystical body; all which are so many arguments why the saints should beware of them, and why their persons, conversation, and doctrine should be avoided, Beware of evil workers: meaning the same persons, who were deceitful workers, did the work of the Lord unfaithfully, walked in craftiness, and handled the word of God deceitfully, endeavoured to subvert the Gospel of Christ, and the faith of men in it; who worked from bad principles, and with evil views; and notwithstanding their large pretensions to good works, teaching that justification and salvation were by them, which notion the apostle tacitly refers to in this character; yet were of bad a character, and such as Christ will reject another day as workers of iniquity; a character they deservedly bear, if there was no other reason for it than their preaching the doctrine of salvation by men's own works of righteousness, and who, and their ministry, are by all means to be shunned, Beware of the concision; the men of the circumcision, as the Arabic version renders it; they chose to be called so, but the apostle would not give them that name, but calls them the "concision"; or "the concision of the flesh", as the Syriac version renders it; referring either to the cuttings in the flesh, forbidden Lev 21:5; or to the circumcision of the flesh rather, which they valued themselves upon, and were for introducing among the Gentiles, whereby they made sad divisions, and cutting work among the churches; and were some of them at least "cut" off, as the Ethiopic version renders it, from the churches; and who, as much as in them lay, cut themselves off from Christ, and rendered him unprofitable to them; see Gal 5:2. (p) Misn. Sota, c. 9. sect. 15.”

“Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children. Evil workers - Judaizing teachers, who endeavored to pervert the Gospel. The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh. Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation.”

“Beware of dogs. [1] The Jews called so the Gentiles; and St. Paul now applies it to those among the Jews who spread false doctrine, who privately snarled and publicly barked against the true apostles. None deserve sharp reprehension more than heretical preachers. — Beware of the concision, or as some French translations, of false circumcision. St. Paul by derision makes use of this word, which signifies a cutting to pieces, or destruction. (Witham)”

“Beware--Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Phi 3:17. dogs--Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Phi 3:18-19); "the abominable" (compare Rev 21:8, with Rev 22:15; Mat 7:6; Tit 1:15-16): "dogs" in filthiness, unchastity, and snarling (Deu 23:18; Psa 59:6, Psa 59:14-15; Pe2 2:22): especially "enemies of the cross of Christ" (Phi 3:18; Psa 22:16, Psa 22:20). The Jews regarded the Gentiles as "dogs" (Mat 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isa 56:10-11). evil workers-- (Co2 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Phi 3:19; compare Rom 16:18). Translate, "The evil workmen," that is, bad teachers (compare Ti2 2:15). concision--Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Lev 21:5): it was a Gentile-heathenish practice (Kg1 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [HorÃ&brvbr ApostolicÃ&brvbr] in Paul's language as to circumcision. In his first recorded discourse (Act 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Gal 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Rom 2:28-29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; Col 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.”