Ephesians 2:11

Translation
King James Version
¶ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
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KJV (with Strong's)
Wherefore G1352 remember G3421, that G3754 ye G5210 being in time past G4218 Gentiles G1484 in G1722 the flesh G4561, who G3588 are called G3004 Uncircumcision G203 by G5259 that which G3588 is called G3004 the Circumcision G4061 in G1722 the flesh G4561 made by hands G5499;
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Complete Jewish Bible
Therefore, remember your former state: you Gentiles by birth — called the Uncircumcised by those who, merely because of an operation on their flesh, are called the Circumcised —
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Berean Standard Bible
Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)—
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American Standard Version
Wherefore remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands;
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World English Bible Messianic
Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision”, (in the flesh, made by hands);
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Geneva Bible (1599)
Wherefore remember that ye being in time past Gentiles in the flesh, and called vncircumcision of them, which are called circumcision in the flesh, made with hands,
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Young's Literal Translation
Wherefore, remember, that ye were once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands,
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See also
Colossians 2:11Colossians 2:13Colossians 3:11Romans 2:28Romans 2:291 Corinthians 6:11Jeremiah 9:25
In the KJVVerse 29,241 of 31,102

Study This Verse

SUMMARY

Ephesians 2:11 serves as a foundational reminder from the Apostle Paul to Gentile believers, urging them to reflect deeply on their former state of alienation and exclusion from God's covenant people. This verse strategically sets the stage for Paul's profound exposition on the radical transformation and new unity achieved through Christ's reconciling work, which dismantles the deeply entrenched social and spiritual barriers between Jewish and Gentile peoples.

CONTEXT

  • Literary Context: This verse marks a significant transition in Paul's letter to the Ephesians. Having just expounded on the magnificent grace of God in saving believers from spiritual death and granting them new life in Christ (Ephesians 2:1-10), Paul now pivots to address a specific and crucial implication of this salvation: the reconciliation of Jews and Gentiles into one new humanity. Ephesians 2:11-22 elaborates on how Christ's redemptive work not only saves individuals but also breaks down the ancient dividing wall of hostility, creating a unified body of believers. Verse 11, therefore, serves as the preamble to this grand declaration of unity, reminding the Gentile audience of the stark contrast between their past separation and their present inclusion.
  • Historical & Cultural Context: In the ancient world, the distinction between Jews and Gentiles was not merely ethnic but profoundly religious, social, and cultural. Jews, as God's chosen people, possessed the covenant, the Law, and the promises of God. Circumcision was the physical sign of this covenant, marking Jewish males as distinct from all other nations. Gentiles, by contrast, were considered "outsiders" to these divine privileges, often viewed with disdain by Jews, and reciprocally, they sometimes harbored animosity towards Jews. This division was palpable, even physically manifested in the Temple in Jerusalem, where a "middle wall of partition" (soreg) separated the Court of the Gentiles from the inner courts accessible only to Jews, with inscriptions warning Gentiles against proceeding further on pain of death. Paul's address to the "Uncircumcision" by the "Circumcision" directly references this deeply ingrained and often hostile social and religious divide.
  • Key Themes: Ephesians 2:11 introduces several critical themes that Paul develops throughout the subsequent verses. Firstly, the theme of Remembrance is paramount; Paul calls believers to recall their past state, fostering humility and a deeper appreciation for God's grace. Secondly, the verse highlights the profound Jewish-Gentile Divide, emphasizing the labels "Uncircumcision" and "Circumcision" as markers of a deeply entrenched religious and social identity that led to mutual alienation. This distinction, particularly "Circumcision in the flesh made by hands," underscores the external, human-made nature of this division, setting the stage for Paul to reveal Christ's work in breaking down such barriers. This theme culminates in the declaration that Christ is "our peace, who hath made both one, and hath broken down the middle wall of partition" as detailed in Ephesians 2:14. Thirdly, the verse subtly introduces the theme of Alienation and Exclusion, reminding Gentiles that they were formerly "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" (Ephesians 2:12). This stark reminder serves to magnify the transformative power of God's grace in bringing them near.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • remember (Greek, mnēmoneúō', G3421): This verb means to exercise memory, recollect, or be mindful. Paul's command to "remember" is not merely a call to intellectual recall but an exhortation to deep, grateful reflection. It implies a conscious act of acknowledging their former spiritual and social status, preventing pride and fostering a profound appreciation for their current state in Christ. This remembrance grounds their identity in God's grace, not in their past achievements or distinctions.
  • Gentiles (Greek, éthnos', G1484): Derived from a word meaning "race" or "tribe," éthnos refers specifically to foreign, non-Jewish peoples, often implying a pagan or non-covenantal status in a biblical context. Here, it underscores the ethnic and religious identity of the audience, who, by virtue of not being born into the covenant people of Israel, were considered outsiders to God's special relationship with humanity. This term highlights their former exclusion from the promises and privileges extended to Israel.
  • made by hands (Greek, cheiropoíētos', G5499): This adjective, meaning "manufactured" or "of human construction," is crucial for understanding Paul's argument. When applied to "Circumcision," it emphasizes that this physical rite was a human act, an external mark performed by human hands. By highlighting its "man-made" nature, Paul subtly distinguishes it from a spiritual, internal reality, setting the stage for the New Testament understanding of true circumcision as a work of the Spirit on the heart (e.g., Romans 2:29). This distinction is vital for understanding how Christ transcends external, human-imposed divisions.

Verse Breakdown

  • "Wherefore remember": This opening phrase functions as a solemn injunction, urging the Gentile believers to pause and reflect. "Wherefore" (G1352, dió) connects this remembrance directly to the preceding declaration of God's grace and their salvation (Ephesians 2:1-10). It implies that because of what God has done, they should remember their past, not to dwell in despair, but to magnify the grace that brought them out of it.
  • "that ye being in time past Gentiles in the flesh": This clause describes the former identity and state of the Ephesian believers. "In time past" (G4218, poté) emphasizes a definitive break from their former condition. Being "Gentiles" (G1484, éthnos) refers to their non-Jewish ethnic and religious background, signifying their exclusion from the covenant nation of Israel. The phrase "in the flesh" (G1722, en G4561, sárx) here emphasizes their physical, human identity and the external, observable reality of their non-Jewish status, setting the stage for the contrast with the spiritual reality in Christ.
  • "who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;": This final, lengthy clause elaborates on the nature of their past identity, defined by the prevailing social and religious labels. "Uncircumcision" (G203, akrobystía) was the pejorative term used by Jews to refer to Gentiles, highlighting their lack of the covenant sign. Conversely, "Circumcision" (G4061, peritomḗ) refers to the Jewish people, who bore this physical mark. The crucial addition "in the flesh made by hands" (G1722, en G4561, sárx G5499, cheiropoíētos) underscores that this distinction was based on an external, humanly performed ritual, not an internal, spiritual transformation. This sets up Paul's later argument that Christ has rendered such external distinctions obsolete for defining God's people.

Literary Devices

Paul employs several literary devices in Ephesians 2:11 to powerfully convey his message. Antithesis is prominent, with the stark contrast between "Uncircumcision" and "Circumcision," representing the two formerly estranged groups. This highlights the deep division that existed. Metonymy is also at play, where "Uncircumcision" and "Circumcision" are not just physical states but stand in for the entire Gentile and Jewish populations, respectively, embodying their distinct identities and the social chasm between them. The repetition of "in the flesh" serves as a device of Emphasis, underscoring that the distinctions being discussed were physical and external, rather than spiritual, preparing the reader for the radical spiritual unity Christ brings.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ephesians 2:11 is a crucial theological anchor, underscoring the radical nature of salvation in Christ, which transcends all human-made distinctions and divisions. It highlights that God's plan of redemption is cosmic in scope, not merely individual, bringing together disparate peoples into a unified body. The verse challenges any notion of spiritual superiority based on ethnic origin or external rites, redirecting focus to the transformative power of God's grace. By reminding Gentiles of their former alienation, Paul magnifies the magnitude of their inclusion and the profound peace that Christ has established between humanity and God, and between previously hostile human groups. This lays the groundwork for understanding the church as a new humanity, where old identities are subsumed into a shared identity in Christ.

REFLECTION AND APPLICATION

Ephesians 2:11 calls contemporary believers to a profound reflection on their own spiritual journey and identity. Regardless of our background—whether we come from a place of privilege or marginalization, religious upbringing or spiritual apathy—this verse reminds us that our true standing before God is solely by His grace, not by any human distinction or merit. It cultivates a spirit of humility and immense gratitude for the salvation we have received. Furthermore, it challenges us to actively dismantle any "dividing walls" that might exist within our own communities or hearts, whether based on ethnicity, socio-economic status, political affiliation, or any other human construct. Just as Christ broke down the ancient barrier between Jew and Gentile, we are called to embrace and foster unity within the body of Christ, recognizing that our shared identity in Him far surpasses any earthly differences. This verse encourages us to value internal transformation and spiritual reality over external markers or transient cultural norms, ensuring that our focus remains on the unifying work of the Holy Spirit.

Questions for Reflection

  • How does remembering your "time past" (your life before Christ or before a deeper commitment to Him) deepen your appreciation for God's grace in your life today?
  • In what ways do "man-made" distinctions or labels (social, economic, educational, cultural) still create barriers or perceived hierarchies within the church or in your personal interactions?
  • How can you actively contribute to breaking down such "dividing walls" and fostering greater unity and inclusivity within your community of faith?

FAQ

Why does Paul want the Gentile believers to "remember" their past state of being "Gentiles in the flesh"?

Answer: Paul's instruction to "remember" is not meant to shame or diminish the Gentile believers, but rather to deepen their understanding and appreciation of God's profound grace and the magnitude of their salvation. By recalling their former alienation from God's covenant people and the promises made to Israel, they can fully grasp the incredible privilege of their current inclusion. This remembrance fosters humility, prevents spiritual pride, and magnifies the reconciling work of Christ, who brought them near. It also sets the stage for Paul's subsequent explanation of how Christ broke down the very wall of hostility that defined their former existence, creating one new humanity in Himself, as explained in Ephesians 2:14-16.

CHRIST-CENTERED FULFILLMENT

Ephesians 2:11 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the very embodiment of reconciliation and peace. The ancient, deeply entrenched division between Jew and Gentile, symbolized by "Circumcision in the flesh made by hands" and "Uncircumcision," was a chasm that no human effort could bridge. However, Christ, through His sacrificial death on the cross, became "our peace," effectively dismantling this "middle wall of partition" that separated humanity, both from God and from one another (Ephesians 2:14). He abolished the law of commandments contained in ordinances, not by destroying it, but by fulfilling it, thereby creating in Himself "one new man" out of the two formerly hostile groups (Ephesians 2:15). This means that in Christ, external markers and human distinctions, which once defined identity and separation, are rendered obsolete. The true "circumcision" is now of the heart, by the Spirit, not by the letter, a spiritual reality experienced by all who are united with Christ through faith (Romans 2:29; Colossians 2:11-12). Thus, Christ's work transforms alienated outsiders into fellow citizens with the saints and members of God's household, built upon the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (Ephesians 2:19-20).

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Commentary on Ephesians 2 verses 11–13

In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, etc., Eph 2:11. As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, etc., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, Eph 2:12. "At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life - no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God.

The apostle proceeds (Eph 2:13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, etc. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He beholds the proud afar off. "But now in Christ Jesus, etc., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–13. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 7
To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.
TertullianAD 220
Against Marcion Book V
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.
Epiphanius of SalamisAD 403
PANARION 42.12.3, THIRTY-SIXTH REFUTATION OF MARCION
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.
John ChrysostomAD 407
Homily on Ephesians 5
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.
John ChrysostomAD 407
Homily on Ephesians 5
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.
John ChrysostomAD 407
Homily on Ephesians 5
"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.
JeromeAD 420
Commentary on Ephesians 2:12
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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