The Meaning of Ephesians 2:11 Explained

Ephesians 2:11

KJV: 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;

YLT: 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,

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

ASV: 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;

KJV Reverse Interlinear

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; 

What does Ephesians 2:11 Mean?

Verse Meaning

In view of what God has done for us in changing us, Gentile believers need to remember certain things. Paul used "flesh" here in the literal sense (i.e, the body) rather than in one of its metaphorical senses (i.e, the sinful human nature, or all that we are in Adam). Great differences existed between Jewish and Gentile believers before the Cross.
"The one word that best describes the Gentiles is without. They were "outside" in several respects." [1]

Context Summary

Ephesians 2:11-22 - Reconciled And United By The Cross
The state of the unconverted must be described by a series of negations. Shut the sun out of the world, love out of the home, liberty out of the state! The unsaved know not of their infinite loss; but if they could see what we inherit through union with Jesus, they could cease to wonder that we run not with them into the same excess of riot. Does a maiden need much persuasion to cast aside paste jewels when real ones are offered her!
There was no natural affinity between Jew and Gentile. This arose partly because of diverse nationality and genius; but in addition the whole code of Jewish customs as to eating clean meats and ceremonial pollution, prevented it. All these party-walls of division were swept away by Christ. In Him, as the cornerstone, two walls, running in different directions, met. Two sections of humanity, East and West, became united to each other, because each was united to Him, and thus was formed a new unit of humanity.
What a noble conception is given of the Church and ultimately of the redeemed race, growing slowly through the ages and becoming God's dwelling-place! Notice the Trinity; through Jesus, the Eternal Father comes by His Spirit to dwell in the heart of man. [source]

Chapter Summary: Ephesians 2

1  By comparing what we were by nature, with what we are by grace,
10  he declares that we are made for good works: and being brought near by Christ,
19  should not live as Gentiles and foreigners, but as citizens with the saints, and the family of God

Greek Commentary for Ephesians 2:11

Wherefore [διο]
This conjunction applies to the Gentile Christians the arguments in Ephesians 2:1-10. [source]
That aforetime ye [οτι ποτε υμεις]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι — hoti en tōi kairōi ekeinōi (for ποτε — pote) “that at that time” and inserts ητε — ēte (ye were). Uncircumcision (ακροβυστια — akrobustia), circumcision (περιτομης — peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης — peritomēs Verbal (Mark 14:58) from χειροποιεω — cheiropoieō like αχειροποιητος — acheiropoiētos in Colossians 2:11. [source]
Uncircumcision [ακροβυστια]
The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. [source]
Made by hands [χειροποιητου]
Agreeing with περιτομης — peritomēs Verbal (Mark 14:58) from χειροποιεω — cheiropoieō like αχειροποιητος — acheiropoiētos in Colossians 2:11. [source]
Uncircumcision - circumcision []
Abstract for concrete terms, the uncircumcised and circumcised. [source]
Which is called []
Notice the irony, giving back the called of the circumcised. [source]

Reverse Greek Commentary Search for Ephesians 2:11

Luke 2:32 Gentiles [ἐθνῶν]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
John 12:22 Andrew [τωι Ανδρεαι]
Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
Acts 11:3 Men uncircumcised [ἄνδρας ἀκροβυστίαν ἔχοντας]
An indignant expression. See Ephesians 2:11. [source]
Acts 7:48 In houses made with hands [εν χειροποιητοις]
No word here for “houses” or “temples” in correct text Literally, “In things made with hands” It occurs in Mark 14:58 of the temple and of the sanctuary of Moab (Isaiah 16:12). It occurs also in Acts 7:24; Hebrews 9:11, Hebrews 9:24; Ephesians 2:11. Common in the old Greek. The prophet (ο προπητης — ho prophētēs). Isaiah 66:1. Isaiah taught plainly that heaven is God‘s throne. [source]
Romans 11:7 The election [ἡ ἐκλογὴ]
Abstract for concrete. Those elected; like ἡ περιτομή thecircumcision for those uncircumcised (Ephesians 2:11. Compare τὴν κατατομήν theconcision, Philemon 3:3). [source]
Philippians 3:2 Concision [κατατομήν]
Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28, Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
Philippians 3:3 For we [ημεις γαρ]
We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν — apotemnein (to cut off) in sense of mutilation also. [source]
Colossians 3:11 Circumcision []
For the circumcised. So Romans 4:12; Ephesians 2:11; Philemon 3:3. [source]
Colossians 2:13 The uncircumcision of your flesh []
That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare Ephesians 2:11. [source]
Colossians 2:11 In the circumcision of Christ [ἐν τῇ περιτομῇ τοῦ Χριστοῦ]
The spiritual circumcision effected through Christ. See Ephesians 2:11; Philemon 3:3; Romans 2:29. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside. [source]
Colossians 2:11 Not made with hands [αχειροποιητωι]
This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α — a privative to the old verbal χειροποιητος — cheiropoiētos (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. In the putting off (εν τηι απεκδυσει — en tēi apekdusei). As if an old garment (the fleshly body). From απεκδυομαι — apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (απο εκ — apoτου Χριστου — ek), “a resource available for and generally used by any real thinker writing Greek” (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. Of Christ Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart. [source]
1 Peter 1:18 Ye were redeemed [ελυτρωτητε]
First aorist passive indicative of λυτροω — lutroō old verb from λυτρον — lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις — ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
1 Peter 1:18 From your vain manner of life [εκ της ματαιας υμων αναστροπης]
“Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
1 Peter 1:18 Handed down from your fathers [πατροπαραδοτου]
This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]

What do the individual words in Ephesians 2:11 mean?

Therefore remember that formerly you the Gentiles in [the] flesh the ones being called [the] uncircumcision by that being called [the] circumcision [the] flesh made by hands
Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς σαρκὶ χειροποιήτου

μνημονεύετε  remember 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: μνημονεύω  
Sense: to be mindful of, to remember, to call to mind.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ποτὲ  formerly 
Parse: Adverb
Root: ποτέ  
Sense: once i.
ἔθνη  Gentiles 
Parse: Noun, Nominative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
σαρκί  [the]  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
οἱ  the  ones 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
λεγόμενοι  being  called 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
ἀκροβυστία  [the]  uncircumcision 
Parse: Noun, Nominative Feminine Singular
Root: ἀκροβυστία  
Sense: having the foreskin, uncircumcised.
τῆς  that 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
λεγομένης  being  called 
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular
Root: λέγω 
Sense: to say, to speak.
περιτομῆς  [the]  circumcision 
Parse: Noun, Genitive Feminine Singular
Root: περιτομή  
Sense: circumcised.
σαρκὶ  [the]  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
χειροποιήτου  made  by  hands 
Parse: Adjective, Genitive Feminine Singular
Root: χειροποίητος  
Sense: made by the hands i.e the skill of men.