Ephesians 2:11

Therefore 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;
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Clement Of Alexandria

AD 215
To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.

Epiphanius of Cyprus

AD 403
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. Panarion, ThirtySixth Refutation of Marcion.

George Leo Haydock

AD 1849
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, 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) ...


AD 420
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. .

John Chrysostom

AD 407
Many are the evidences of God’s love of humanity. God has saved us through himself, and through himself in such a special way, remembering what we were when he saved us and to what point he has now brought us. For each of these stages in itself is a great proof of his benevolence. Paul now reviews at each stage what he writes. He has already said that God has saved us when we were dead in sins and children of wrath. Now Paul shows to what extent God has raised us. .

John Chrysostom

AD 407
There are many things to show the loving-kindness of God. First, the fact, that by Himself He has saved us, and by Himself through such a method as this. Secondly, that He has saved us, as being what we were. Thirdly, that He has 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 has made us equal. Wherefore, says 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 ...

Tertullian of Carthage

AD 220
Having no hope, and without God in the world."

Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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