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;

For which cause be mindful that you, being heretofore Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands;

Wherefore remember that ye, once nations in the flesh, who are called uncircumcision by that called circumcision in the flesh done with the hand;

Wherefore remember, that aforetime ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands;

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,

Why remember, that you 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;

Therefore, do not forget that formerly you were Gentiles as to your bodily condition. You were called the Uncircumcision by those who style themselves the Circumcised - their circumcision being one which the knife has effected.

For this reason keep it in mind that in the past you, the Gentiles in the flesh, who are looked on as being outside the circumcision by those who have circumcision, in the flesh, made by hands;

Because of this, be mindful that, in times past, you were Gentiles in the flesh, and that you were called uncircumcised by those who are called circumcised in the flesh, something done by man,

Remember, therefore, that you were once Gentiles yourselves, as your bodies showed; you were called 'the Uncircumcised' by those who were called 'the Circumcised' – circumcised only by human hands!

Quamobrem memores estote, quod aliquando vos Gentes in carne, qui dicebamini Praeputium ab ea, quae vocatur Circumcisio, in carne manu facta;

Wherefore remember. The apostle never once loses sight of his subject, marks it out clearly, and pursues it with increasing earnestness. He again exhorts the Ephesians to remember what their character had been before they were called. This consideration was fitted to convince them that they had no reason to be proud. He afterwards points out the method of reconciliation, that they might rest with perfect satisfaction on Christ alone, and not imagine that other aids were necessary. The first clause may be thus summed up: "Remember that, when ye were uncircumcised, ye were aliens from Christ, from the hope of salvation, and from the Church and kingdom of God; so that ye had no friendly intercourse with God." The second may run thus: "But now ingrafted into Christ, ye are at the same time reconciled to God." What is implied in both parts of the description, and what effect the remembrance of it was fitted to produce on their minds, has been already considered. Gentiles in the flesh. He first mentions that they had wanted the marks of God's people. Circumcision was a token by which the people of God were marked out and distinguished from other men: Uncircumcision was the mark of a profane person. Since, therefore, God usually connects his grace with the sacraments, their want of the sacraments is taken as an evidence that neither were they partakers of his grace. The argument, indeed, does not hold universally, though it does hold as to God's ordinary dispensations. Hence we find the following language: "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man." (Genesis 3:22,23) Though he had devoured the whole tree, he would not, by merely eating it, have recovered the possession of life; but, by taking away the sign, the Lord took from him also life itself. Uncircumcision is thus held out to the Ephesians as a mark of pollution. By taking from the Ephesians the token of sanctification, he deprives them also of the thing signified. Some are of opinion, that all these observations are intended to throw contempt on outward circumcision; but this is a mistake. At the same time, I acknowledge, that the qualifying clause, the Circumcision in the flesh made by hands, points out a twofold circumcision. The Jews were thus taught that they should no longer indulge in foolish boasting about the literal circumcision. The Ephesians, on the other hand, were instructed to abstain from all scruples on their own account, since the most important privilege--nay, the whole truth expressed by the outward sign--was in their possession. He calls it, Uncircumcision in the flesh, because they bore the mark of their pollution; but, at the same time, he suggests that their uncircumcision was no hinderance to their being spiritually circumcised by Christ. The words may likewise be read in one clause, Circumcision in the flesh made by hands, or in two clauses: Circumcision in the flesh, meaning that it was carnal; made by hands, meaning that it was done by the hand of man. This kind of circumcision is contrasted with that of the Spirit, or of the heart, (Romans 2:29,) which is also called the circumcision of Christ. (Colossians 2:11) By that which is called. Circumcision may be viewed here either as a collective noun for the Jews themselves, or literally for the thing itself; and then the meaning would be, that the Gentiles were called Uncircumcision, because they wanted the sacred symbol, that is, by way of distinction. This latter sense is countenanced by the qualifying phrase; but the substance of the argument is little affected.

Wherefore remember - The design of this evidently is, to excite a sense of gratitude in their bosoms for that mercy which had called them from the errors and sins of their former lives, to the privileges of Christians. It is a good thing for Christians to "remember" what they were. No faculty of the mind can be better employed to produce humility, penitence, gratitude, and love, than the memory. It is well to recall the recollection of our former sins; to dwell upon our hardness of heart, our alienation, and our unbelief; and to remember our wanderings and our guilt, until the heart be affected, and we are made to feel. The converted Ephesians had much guilt to recollect and to mourn over in their former life; and so have all who are converted to the Christian faith.
That ye being in time past - Formerly - (ποτε pote.)
Gentiles in the flesh - You were Gentiles "in the flesh," i. e., under the dominion of the flesh, subject to the control of carnal appetites and pleasures.
Who are called Uncircumcision - That is, who are called "the uncircumcised." This was a term similar to that which we use when we speak of "the unbaptized." It meant that they were without the pale of the people of God; that they enjoyed none of the ordinances and privileges of the true religion; and was commonly a term of reproach; compare Judges 14:3; Judges 15:18; 1-Samuel 14:6; 1-Samuel 17:26; 1-Samuel 31:4; Ezekiel 31:18.
By that which is called the Circumcision - By those who are circumcised, i. e., by the Jews.
In the flesh made by hands - In contradistinction from the circumcision of the heart; see the notes at Romans 2:28-29. They had externally adopted the rites of the true religion, though it did not follow that they had the circumcision of the heart, or that they were the true children of God.

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.

(10) Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are (k) called Uncircumcision by that which is (l) called the Circumcision in the flesh made by hands;
(10) Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.
(k) You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.
(l) Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.

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.

Christ and his covenant are the foundation of all the Christian's hopes. A sad and terrible description is here; but who is able to remove himself out of it? Would that this were not a true description of many baptized in the name of Christ. Who can, without trembling, reflect upon the misery of a person, separated for ever from the people of God, cut off from the body of Christ, fallen from the covenant of promise, having no hope, no Saviour, and without any God but a God of vengeance, to all eternity? To have no part in Christ! What true Christian can hear this without horror? Salvation is far from the wicked; but God is a help at hand to his people; and this is by the sufferings and death of Christ.

The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Ephesians 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" (Romans 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Colossians 2:11).

Wherefore remember. Remembrance of all that God had done would awake gratitude.
The Uncircumcision. Gentiles were so called by the Jews, who were the Circumcision.
In the flesh. There was a circumcision not in the flesh, not made with hands, but of the Spirit, and in the heart (Romans 2:28-29).
Without Christ. The past state of the Gentile Christians is described when they had no knowledge of Christ.
Aliens from the commonwealth of Israel. Not being of the race of Abraham, who were in covenant relation with God.
Strangers from the covenants. The various covenants made with the patriarchs which contained the promise of Christ, of which they were ignorant, and hence not partakers of the hope.
Having no hope. No hope in the promise or in Christ.
Without God. Walking without the knowledge of the true God.
But now in Christ Jesus. Once so far off, separated from God, they have been brought nigh, and the means that brought them is the blood of Christ.

Wherefore remember - Such a remembrance strengthens faith, and increases gratitude. That ye being formerly gentiles in the flesh - Neither circumcised in body nor in spirit. Who were accordingly called the uncircumcision - By way of reproach. By that which is called the circumcision - By those who call themselves the circumcised, and think this a proof that they are the people of God; and who indeed have that outward circumcision which is performed by hands in the flesh.