{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-4249","native_reference":{"book_number":560,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":11,"verse_to":11},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Clement of Alexandria</b>: To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.<br/><i>— The Stromata Book 7</i></p><p><b>Epiphanius of Salamis</b>: 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.<br/><i>— PANARION 42.12.3, THIRTY-SIXTH REFUTATION OF MARCION</i></p><p><b>Jerome</b>: 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.<br/><i>— Commentary on Ephesians 2:12</i></p><p><b>John Chrysostom</b>: 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.<br/><i>— Homily on Ephesians 5</i></p><p><b>John Chrysostom</b>: 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.<br/><i>— Homily on Ephesians 5</i></p><p><b>John Chrysostom</b>: \"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.<br/><i>— Homily on Ephesians 5</i></p><p><b>Tertullian</b>: 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.<br/><i>— Against Marcion Book V</i></p>","source_html_sha256":"3b643cb23515e1a7dca49ece01d1c9a415139f6017af8d132a5b57f724a89116","source_module":"ECF","source_row_id":4249,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"f7a2b35fbf0e5bc2256e32e248e8a81c955e10eceec00e37f9752b7990015cd5","translator":null,"work":null}