Ephesians 2:11

Διὸ μνημονεύετε ὅτι ὑμεῖς ποτὲ : Wherefore remember that aforetime ye. The order of the TR, ὑμεῖς ποτέ, is supported by such authorities as [141] 3 [142] 3 [143] (with οἱ before ποτέ), Syr.-Harcl., etc. Some authorities place the ποτέ after the ἔθνη (Syr.-P., Boh.). But ποτὲ ὑμεῖς is the order of the best and oldest MSS. ([144] [145] [146] [147] [148] *), the Vulg., etc., and is adopted by most (LTTrWHRV). As διὸ indicates, what follows is a personal, ethical application of what has been said; and the application is drawn not from the immediately preceding sentence, but from the contents of the prior paragraph as a whole. The great things done for them by God's grace should incline them to think of the past from which they have been delivered. The remembrance of that past will make them more thankful for their present privilege, and more careful to walk in the good works which God has in view for them. The sentence is interrupted by descriptive clauses, but is taken up again in the next verse; where a second ὅτι and the words τῷ καιρῷ ἐκείνῳ are introduced, resuming the ὅτι and the ποτέ of Ephesians 2:11. There is no need, therefore, to supply either ὄντες or ἦτε at this point. τὰ ἔθνη ἐν σαρκί : Gentiles in the flesh. The article is given to the ἔθνη, the class to which the readers belong being in view (Win.-Moult., pp. 132, 217). It is not repeated before the σαρκί, as the ἐν σαρκί makes one idea with the τὰ ἔθνη (Win.-Moult., p. 169). The term σάρξ also is to be taken literally, not as referring to the former unregenerate life, but (as the subsequent sentences show) in the sense of the flesh to which circumcision is applicable. They are reminded that they belonged to the class of the Gentiles, their bodies proclaiming their heathen character. οἱ λεγόμενοι ἀκροβυστία : who are called Uncircumcision. A further definition of what they were as ἔθνη, suggestive of the low regard in which they were held as members of that class. The name Uncircumcision! a name of contempt, was flung at them. The term ἀκροβυστία, which is unknown to profane Greek but is used in the LXX, is taken to be an Alexandrian corruption of ἀκροποσθία. ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου : by that which is called Circumcision, in the flesh, made by hand. So the RV. Better perhaps “by the so-called Circumcision, performed by hand in the flesh” (Ell.). Wicl. gives “made by hand in flesh”. A description of the Jew, given in a tone of depreciation. Hence probably the change from οἱ λεγόμενοι to τῆς λεγομένης περιτομῆς. This sentence also is introduced with reference to the poverty of the previous condition of these Godless, Christless Gentiles. The point seems to be that the inferiority in which they were held, and which was expressed by the contemptuous name Uncircumcision, meant all the more as it was fastened on them by those to whom, while proudly calling themselves the Circumcision, the distinction was nothing more than an outward manual act performed on their bodies. The rite when its spiritual significance and use are in view, is spoken of with honour by Paul (Romans 4:11). As a mere performance, a barrier between Jew and Gentile, a yoke imposed by the former on the latter, a thing made essential to salvation, he spoke of it in terms of scorn and repudiation.

[141] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[142] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[143] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[144] Autograph of the original scribe of א.

[145] Autograph of the original scribe of א.

[146] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[147] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[148] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.