A.D. 215 – 1871 10 witnesses 11 excerpts
“To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.”
“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.”
“"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.”
“Having pursued the benefit of God shown to the Gentiles as regards liberation from sin, here the Apostle recounts the benefit shown to them consisting in liberation from the state of gentility. Concerning this he does two things. First he calls to mind the condition of their former state; second he recounts the benefits shown to them in their present state, at the point now however in Christ Jesus, etc. Concerning the first he does two things. First, in calling to mind the former state, he sets down an exhortation; second he himself declares the condition of the former state, at the point because at one time, etc. He says therefore wherefore — namely so that you may be able to perceive that all things have been given to us from the grace of God — be mindful. Deuteronomy 9:7: Remember, and do not forget, how you provoked the Lord your God to wrath, etc. Deuteronomy 16:3: You shall remember the day of your going out from Egypt, all the days of your life. Second, when he says because at one time, he calls to mind the condition of the former state, and first as regards the evils which they had; second as regards the goods of which they were deprived, at the point who were at that time, etc. Concerning the first he sets down three evils. First, the crime of gentility, by which they served idols, when he says because at one time you were Gentiles. 1 Corinthians 12:2: You know that when you were Gentiles, you went to mute idols, according as you were led. But certain books have: you who were Gentiles, and then the construction hangs together as far as the point now however in Christ Jesus, etc. Second, he recounts their carnal manner of living, when he says in the flesh, that is, living carnally. Romans 8:8: But they who are in the flesh cannot please God. Third, he recounts the disparagement of their contempt, by which they were held in contempt by the Jews. Hence he says who were called the foreskin, that is, uncircumcision, by that — namely by the circumcision — which is called circumcision made by hand in the flesh, that is, by those circumcised by the Jews with such circumcision. And he says made by hand to distinguish it from the spiritual circumcision, of which it is said in Colossians 2:11: in whom you were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ, buried together with him in Baptism. And it follows a little after: and you, when you were dead in your sins and in the foreskin of your flesh, he brought to life together with him, forgiving you all things, etc. Then, when he says who were at that time, etc., he calls to mind the goods of which they were deprived, and first the participation of sacred things; second the knowledge of God, at the point and without God in this world. Concerning the first he sets down three sacred things, of the participation of which they were deprived. First, the dignity of Christ; hence he says who were at that time without Christ, that is, without the promise of Christ, which was made to the Jews. Jeremiah 23:5: I will raise up to David a righteous branch, etc. Zechariah 9:9: Rejoice greatly, daughter of Zion, shout for joy, daughter of Jerusalem: behold, your king comes to you, just and a savior. Second he touches on the fellowship of the saints, of which they were deprived as long as they remained in gentility, when he says alienated from the manner of life of Israel, because namely it was not lawful for Jews to associate with Gentiles. Deuteronomy 7:2-3: You shall not enter into a covenant with them, you shall not have mercy on them, nor shall you join marriages with them, etc. John 4:9: For Jews do not associate with Samaritans. And this also as regards those who were received into Judaism with contempt when they became proselytes. Hence it is added, and strangers of the testaments, as if to say: proselytes of this kind, when they were converted to the Jews and became proselytes, were received not as citizens but as strangers, for the receiving of the testaments of God. Now he says of the testaments in the plural, because to the Jews the old testament had been shown, and the new had been promised; because, as it is said in Ecclesiasticus 44:25: he confirmed his testament upon the head of Jacob — which can be understood of the old testament. For God had promised to give another testament. Baruch 2:35: I will establish for them another everlasting testament. This indeed he rendered to them, whose is the adoption of sons, and the glory, and the testament, as it is said in Romans 9:4. He also sets down another benefit of which they were deprived, namely the hope of future goods, when he says not having the hope of the promise; because, as it is said in Galatians 3:16, the promises were spoken to Abraham, and to his seed. Further, he sets down the greatest harm by which they were harmed, namely on account of ignorance of God, at the point and without God in this world, that is, without the knowledge of God. Psalm 75:2: God is known in Judea — but not to the Gentiles, as it is said in 1 Thessalonians 4:5: not in the passion of desire, as also the Gentiles, who do not know God; which however is understood of the knowledge which is through faith. For concerning natural knowledge it is said in Romans 1:21: who, when they had known God, did not glorify him as God, etc. Consequently, when he says now however in Christ, etc., he calls to mind the benefits shown to them in the state of conversion through Christ. Concerning this he does two things: first he shows how they were made participants of the goods of which they were before deprived; second he shows that they are received unto those goods not as strangers, but as citizens, at the point therefore you are now no longer strangers, etc. The first again falls into two, because first he calls to mind benefits of this kind in general; second in particular, at the point for he himself is our peace, etc. He says therefore first: I said that at that time you were without Christ, alienated from the manner of life of Israel; now however, that is, after you have been converted to Christ, you who are in Christ, that is, who adhere to him through faith and charity. 1 John 4:16: He who abides in charity abides in God, and God in him. Galatians, last chapter: for in Christ Jesus neither circumcision avails anything, nor foreskin, but a new creature. You, I say, who once were far off — that is, distanced from God, not in place, but in merit; Psalm 118:155: salvation is far from sinners — and far from the manner of life of the saints and the participation of the testaments, as has been said, have now been made near, namely to God and his saints, and to the testaments. Isaiah 60:4: Your sons shall come from afar, etc. Mark 8:3: for certain of them, namely of the Gentiles, came from afar — namely from the region of unlikeness and the state of gentility. But you have now been made near, namely in the blood of Christ, that is, through his blood, by which Christ drew you. John 12:32: I, if I be lifted up from the earth, will draw all things to myself. And this on account of exceeding charity, which is most especially manifested in the death of the cross. Jeremiah 31:3: With an everlasting love I have loved you, therefore having mercy I have drawn you.”
“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.”
“Wherefore remember, that ye be in time past Gentiles in the flesh,.... This, with what follows in the next verse, the apostle puts the converted Ephesians in mind of, in order to magnify the grace of God in their conversion; and to humble them in a view of their former state and condition; and to teach them that they could never be saved by any works of theirs: particularly he would have them call to mind, that they were in "time past Gentiles"; which does not so much regard the nation and country they were of, for in that sense they were Gentiles still; but their state and condition; they had been very blind and ignorant, were Gentiles that knew not God; they had been very wicked and profligate sinners of the Gentiles; and they had been "Gentiles in the flesh": not according to the flesh, or by birth, for so they were then; but in the time of their unregeneracy they were carnal, and minded the things of the flesh, walked after it, and fulfilled the lusts, and did the works of it; particular respect seems to be had to their uncircumcision in the flesh, to which circumcision in the flesh is opposed in the next clause: who are called uncircumcision by that which is called circumcision in the flesh made by hands; that is, they were by way of reproach and contempt called uncircumcised persons; than whom none were more abominable to the Jews, and hated by them, who were called circumcised persons from that circumcision which is outward, in the flesh, in a particular part of the body; and which is done by the hands of a man, who was called "the circumciser"; which any one might be, except a Gentile (u); an Israelite adult and skilful was preferred; yet these were not circumcised persons with that circumcision that is inward, and is of the heart, in the Spirit, and is made without the hands of men, and by the Spirit and power of God. (u) Maimon. Hilchot Milah, c. 2. sect. 1.”
“Wherefore remember - That ye may ever see and feel your obligations to live a pure and holy life, and be unfeignedly thankful to God for your salvation, remember that ye were once heathens in the flesh - without the pure doctrine, and under the influence of your corrupt nature; such as by the Jew's (who gloried, in consequence of their circumcision, to be in covenant with God) were called uncircumcision; i.e. persons out of the Divine covenant, and having no right or title to any blessing of God.”
“Be mindful that as for you, who were Gentiles, who were called an uncircumcised people by the circumcised Jews, that you were without Christ, without the hopes or expectation of the Messias, alienated from the conversation of those who were God’s elect people, and from the promises particularly made to them, that the Messias should be of their race: without God in this world, i.e. without the knowledge and the worship of God. But now by Christ, by believing in him, you who seemed to be afar off, are made near by his blood, (ver. 13) by him who died for all; for he hath brought peace to all men, breaking down by his incarnation and death that wall of partition, that enmity betwixt the Jews and Gentiles, making them but one; abolishing that former law, of so many ordinances, [1] precepts, and ceremonies, by decrees, (which may signify by his divine decrees; or rather, as St. Jerome expounds it by the Greek, abolishing the old law and its precepts by the precepts and doctrine of the new law) that he might reconcile to God both the Jews and Gentiles, that now they might be one mystical body, to wit, the Church of Christ, of which he is the head. Remember then that you are no longer strangers and foreigners, as you were when the Jews were the only elect people of God: now, by faith and hope, you are fellow-citizens with the saints and with all the elect people of God: you are built upon the foundation of the apostles and prophets, (ver. 20) who, by their prophecies concerning the Messias, and by their teaching and preaching of the gospel, are as it were subordinate foundation-stones under Christ, the chief founder and the chief corner-stone of his Church; in whom you also (Christians, at Ephesus, and all the faithful) are built up together, (ver. 22) as parts of a spiritual edifice or temple, where God inhabits. (Witham)”
“They were so called by the Jews. The apostle, by adding the epithet "made by hand," insinuates that circumcision of the spirit gives us the privi- leges of children of God.”
“The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Eph 2:19) [BENGEL]. Gentiles in the flesh--that is, Gentiles in respect to circumcision. called Uncircumcision--The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [ELLICOTT]. in the flesh made by hands--as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (Rom 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Col 2:11).”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.