Ephesians 2:11–13

To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.

The phrase "Gentiles in the flesh" contrasts types of realities. The type in the flesh was awaiting the time of the spirit. The less perfect fulfillment of the circumcision is expressed in relation to its more perfect fulfillment.

By calling the Ephesians "Gentiles in the flesh," he shows that in the spirit they are not Gentiles, just as conversely the Jews are Gentiles in spirit and Israelites in the flesh. Therefore the Jews and Gentiles are subject to a fourfold division: Some are circumcised in spirit and flesh, as were Moses and Aaron.… Some have been circumcised neither in spirit nor in flesh, as were Nebuchadnezzar and Pharaoh.… A third group are circumcised only in the flesh.… Lastly come those of whom he now speaks, … believers such as today we see in the whole host of believing Gentiles around the world.

"Who are called Uncircumcision." The honor then of the Jews is in names, their prerogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. "Wherefore," saith he, "remember;" because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, "Wherefore remember."-"Wherefore." Why, "wherefore?" Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; "remember,"-for that remembrance is sufficient to make us grateful to our Benefactor,-"that ye were aforetime Gentiles." Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

Ye, saith he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, "Ye are fellow-citizens of the saints and of the household of God." Mark, how far he is from disparaging it. These points, saith he, are indifferent. Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being "without Christ," the being "aliens from the commonwealth of Israel." Whereas this circumcision is not "the commonwealth." Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," adds the lesser point of consolation, "for so," saith He, "persecuted they the prophets which were before you." For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, "separated," but "alienated from the commonwealth." His word is not, "ye took no interest in," but, "ye had not so much as any part in, and were strangers." The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

Look also at what follows in connection with these words: "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand-that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise.

Having said that He saved them who were dead, he now intends to show to whom He made them equal and co-heirs, namely to the Israelites — for great indeed was their dignity — and he says: "therefore remember." "Therefore" (for this reason). Why then? Because you were created "for good works," for this alone is sufficient to urge us to care for virtue. And he said "remember" because those who rise from utter nothingness to a height usually forget their former state. What then should they "remember"? That in former times you were far from Christ, but now have become near to Him, just as Israel was. Such indeed is the purpose of these words. But notice how skillfully he overthrows circumcision, showing that it differs from uncircumcision only in word, not in deed. "You," he says, "Gentiles in the flesh," not in the spirit, and "who were called" so, not being so in reality, just as if he were saying that in the flesh you are lesser, but not in the spirit. And again with the words "circumcision made in the flesh" he points to a distinction consisting only in words and flesh. Thus uncircumcision was not something grievous and abominable, even though those who boasted in circumcision said so; but to be outside of Christ — that is truly terrible and unbearable. Why then, intending to show that they are partakers of the glory of the Israelites, does he diminish the dignity of the latter? But look at what he diminishes: not what is essential. For circumcision is not essential, but indifferent. In what is essential, however, he even greatly exalts them, calling the Israelites holy and intimate with God.

Once he has outlined God's blessing to the Gentiles in freeing them from sin (2:1), the Apostle recalls the favor shown them in their liberation from the state of paganism. Concerning this he does two things: First, he recounts the condition of their former state. Secondly, he describes the blessings granted them in their present state (2:13). He does two things about the first: First, he prefaces the recollections of their past state with an exhortation. Secondly, he discusses the condition of the past state itself (2:11b).

Thus he says "For which cause," that you might advert to the fact that everything comes to us by God's grace, be mindful: "Remember and do not forget how you provoked Yahweh your God in the desert" (Deut 9:7). "That you may remember the day of your coming out of Egypt, all the days of your life" (Deut 16:3).

When he states "that you, being heretofore Gentiles" he recounts, in the second place, the condition of their past state: First, as regards the evils they endured. Secondly, as regards the goods of which they were deprived (2:12).

In reference to the first he exposes three evils. First was the crime of paganism, by which they were accustomed to worship idols; this he implies in "that you being heretofore Gentiles." "You know that when you were heathens, you went to dumb idols according as you were led" (1 Cor 12:2). Secondly, he discusses their carnal way of life, saying "in the flesh," that is, living lustfully. "And they who are in the flesh cannot please God" (Rom 8:8). Thirdly, he speaks of the repugnance and contempt with which the Jews despised them. Hence he mentions "who are called uncircumcision by that" type of circumcision "which is called circumcision in the flesh" as the circumcised Jews performed this circumcision. He says "made by hands" to distinguish it from the spiritual circumcision spoken of in Colossians 2:11-13: "In whom you also were circumcised with a circumcision not hand-made, by putting off the body of the flesh, but in the circumcision of Christ, buried with him in baptism... And when you were dead in your sins and the uncircumcision of your flesh, he has brought you to life together with him, forgiving you all offenses."

The true way of Israel consists in living according to the Spirit, thinking according to the Spirit and being circumcised from unworthy desires.

When he says "having no hope, without God in the world," he does not deny that the Ephesians had many gods before they believed in Christ. His point is that one who is without the true God has no god worthy of the name. And the next phrase, "without God in the world," is significant: The Gentiles in a sense already had God indeed in the form of anticipation, because God knew beforehand that he would have them. In God's foreknowledge they were never without God. But enmeshed in the world they were without God.

Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being "without Christ," the being "aliens from the commonwealth of Israel." Whereas this circumcision is not "the commonwealth." Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," adds the lesser point of consolation, "for so," saith He, "persecuted they the prophets which were before you." For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, "separated," but "alienated from the commonwealth." His word is not, "ye took no interest in," but, "ye had not so much as any part in, and were strangers." The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

But what were "the covenants of the promise?" "To thee and to thy seed," saith He, "will I give this land," and whatever else He promised.

"Having no hope." he adds, "and without God." Though gods indeed they worshipped, but they were no gods: "for an idol is not any thing."

When the Jews often resisted wholesome precepts, and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom He might rebuke with threatening words the sins of the ungrateful people, and nevertheless exhort them to repent of their wickedness; for unless they did this, and, laying aside their vanities, return to their God, it would come to pass that He would change His covenant, that is, bestow the inheritance of eternal life upon foreign nations, and collect to Himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words; but being offended because they were upbraided for their sins, they slew the prophets themselves with studied tortures.

For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thine own sins, and those of thy whole house, and of all the saints.

In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covenants and any hope of promise, nay, without God, even in his own world, as the Creator thereof.

It shows that it is the duty of one who, already living in marriage with an unbelieving woman, has presently been by the grace of God converted, to continue with his wife; for this reason, to be sure, in order that no one, after attaining to faith, should think that he must turn away from a woman who is now in some sense an "alien" and "stranger." Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer.

He wants to show that Christ is the provider of all goods for them. "For previously," he says, "you were destitute of the knowledge of God and did not enjoy the goods promised beforehand to Israel."

Having not said "separated" (κεχωρισμένοι), but "alienated," because the Israelites too were outside the lawful and godly life, but not as strangers, rather as negligent ones.

Here is what the great division consisted in. For he did not say: not holding to — προσέχοντες — the covenant, but completely alien — ξένοι — to it. And the Israelites, though they were deprived of the promises, were not as strangers to them. What covenants and promises? "To your descendants I give this land" (Gen. 15:18), and much else He promised, understood in an entirely spiritual sense.

"Hope" without doubt concerning the future: the resurrection and the recompense.

Although they worshiped gods, these were not gods. He added "in the world" to show that they were inferior to Israel not only in heavenly things, but also in what is glorious on earth. For the Israelites were both glorious and renowned in regard to their worship of God.

Next, he recounts the good things of which they were deprived: First from a share in the sacraments. Secondly, from a knowledge of God, at "and without God in this world."

Regarding the first he sets down three sacraments they were deprived of sharing in. They were, first of all, without the fundamental truth of Christ; whence he affirms "that you were at that time without Christ," without the promise of a Christ as was made to the Jews. "I will raise up for David a just branch; and a king shall reign and shall be wise" (Jer 23:5). "Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: See, your King is coming to you, triumphant and victorious" (Zech 9:9).

They were deprived, in the second place, from the society of the saints as long as they remained in paganism. He says they were "aliens from Israel's way of life," since the Jews were not permitted to mix with the Gentiles. "You shall not make any league with them, nor show them mercy. Neither shall you make marriages with them" (Deut 7:2-3). "Jews do not communicate with Samaritans" (Jn 4:9). With respect to those who—not without contempt—were accepted into Judaism when they became proselytes he adds "and strangers to the testaments." As though he asserted: These converts, when they went over to Judaism and became proselytes, were accepted to partake of God's covenants as strangers rather than as citizens. He says testaments in the plural since the Old Testament was offered the Jews and the New was promised. "The Lord made his covenant rest upon the head of Jacob" (Sir 44:25) can be understood of the Old Testament. God promised to give them another covenant: "And I will make an everlasting covenant with them" (Bar 2:35). This latter was granted to those "to whom belong the adoption as children, the glory and the giving of the Law" (Rom 9:4).

He also sets down another blessing of which they were deprived: the hope of future goods, when he says "having no hope of the promise" since "To Abraham were the promises made and to his seed" (Gal 3:16).

Finally, he writes of the greatest injury from which they suffered, ignorance of God. "And without God in this world" means without the knowledge of God. "God has shown himself in Judah" (Ps 76:2), but not among the Gentiles: "Not in the passion of lust, like the Gentiles that do not know God" (1 Thes 4:5). This must be understood of the knowledge obtainable through faith, for Romans 1:21 speaks of their natural knowledge: "Although they knew God, they did not glorify him as God or give him thanks."

He reminds us that we were brought close to God by the blood of Christ in order to show how great is God's affection toward us, since he allowed his own Son to die. We too, enduring in faith, should not yield to despair in any of the agonies inflicted on us for his sake, knowing that what he deserves from us exceeds all that our enemies can bring upon us.

And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died." And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ." And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree." And again: "And through thy knowledge shall the weak brother perish, for whom Christ died; " indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,-the Son of God having been made the Son of man, as the very name itself doth declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, "The Spirit of the Lord is upon me, because He hath anointed me," -pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.

If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins; " and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ; " and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

God in his entirety is everywhere. Who can be separated from him when all things are in him?… He is, however, said to be far away from the unrighteous, according to Proverbs [15:29].… Just as far as the unrighteous are away from him, so close is he to the saints. Just when God seemed to be furthest from the Ephesians, he was coming close to them by the blood of Jesus.

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? "He hath summed up all things that are in heaven, and that are in earth," and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. "But now," saith he, "in Christ Jesus, ye that once were far off, are made nigh," in reference to the commonwealth. For the "far off," and the "nigh," are matters of will and choice only.

Paul is responding to those who think that believers in Christ may enter into the commonwealth of Israel but that it is some entirely different one that has nothing in common with the history of Israel.… It is those who know the spiritual law and live in accordance with it who are made dwellers in the commonwealth of Israel, more so than those who are Israelites in the body only.

They were once far off from the Christ of the Creator, from the way of the Israelites, from the covenants, from the hope of the promise, from God himself. Once far off, the Gentiles now come close in Christ to the things that were once far off.

Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood." From whom were they far off before? From the privileges) whereof he speaks above, even tom the Christ of the Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself.

We were far from God, not in place, but in the disposition of heart and life, yet now we have become near, not by life (for we contributed nothing from works), but in Christ Jesus and by His Blood. For having shed His Blood and given Himself for us, He freed us from the captivity that kept us far from Him, and brought us near to Himself. But you can also understand it this way: we were far from the Israelites, and now we have become near to them.

After this he recalls the blessings offered them through Christ in their present condition after conversion. Concerning this he does two things: First, he shows how they were made partakers of the goods previously denied them. Secondly, he shows that their participation in those goods is not that of strangers but of citizens (2:19). The first part again has two sections: First, he depicts these blessings in a general way. Secondly, he specifies them (2:14).

With respect to the first: I have mentioned that in former times you were without Christ, alienated from Israel's way of life. "But now," after you have been converted to Christ, you are "in Christ Jesus," intimately united to him through faith and love. "He who remains in love remains in God, and God in him" (1 Jn 4:16). "For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creature" (Gal 6:15).

"You, I say, who some time were afar off," severed from God, not by space but by what you deserved, because it is said: "Keep distant from the wicked your salvation" (Ps 119:155), as well as association with the saints and a share in the covenants, as has already been said. Now you are made near to God and to his saints and covenants. "Your sons shall come from afar and your daughters shall be carried in arms" (Is 60:4). "For some of them," namely, the Gentiles, "have come from far away" (Mk 8:3), from the land of distortion and the state of paganism. Yet now "you are made near by the blood of Christ," that is, through his blood by which Christ draws you: "And I, if I be lifted up from the earth, will draw all things to myself" (Jn 12:32). This was on account of his vehement love which most forcefully revealed itself in the death of the cross. "I have loved you with an everlasting love. Therefore have I maintained my faithful love for you" (Jer 31:3).