THEREFORE REMEMBER THAT FORMERLY YOU, THE GENTILES IN THE FLESH: Dio mnemoneuete (2PPAM) hoti pote humeis ta ethne en sarki: (Eph 5:8; Deuteronomy 5:15; 8:2; 9:7; 15:15; 16:12; Isaiah 51:1,2; Ezekiel 16:61-63; 20:43; Ezekiel 36:31; 1 Corinthians 6:11; 12:2; Galatians 4:8,9) (Romans 2:29; Galatians 2:15; 6:12; Colossians 1:21; 2:13) 

Therefore (1352) (dio) is a term of conclusion which can also be translated "on this account" or "consequently". This charge to remember refers the reader not just to the preceding verses but all the way back to Ephesians 2:1 (And you were dead in your trespasses and sins), because this entire section is a single sentence in the original Greek.

W G Blaikie comments on "therefore" noting that...

The practical tenor of the apostle’s teaching is indicated by his “wherefores.” He is always gathering up his views into some lesson. They are to “remember” the change between the past and the present—what they were by nature, and what they had become by grace. This is most useful to all, even though the contrast between the two be not so vivid as in the case of Paul and the Ephesians. (The Pulpit Commentary: Ephesians)

Expositors agrees noting that...

“As dio (therefore) indicates, what follows is a personal, ethical application of what has been said; and the application is drawn, not from the immediate 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."

S Lewis Johnson writes that...

it is never bad for us to take a look back at what we were and what we have become by virtue of the saving work of the Lord Jesus Christ. Never bad to shed a tear or two for the salvation that has come to us. John Newton, who is known for many things, was known also for the fact that he had on his desk a text from the Book of Deuteronomy, chapter 15 verse 15, it stayed on his desk after he had become a minister of the Lord Jesus Christ:

“Remember that you were a bondman in the land of Egypt, and the Lord thy God redeemed thee. Therefore…”

And then he goes on to speak about the things that have to do with response to the revelation to God. So it is always good to remember the place from which we have come.

Wherefore: that’s a good thing to apply, too. If you know what it is to be lost, and then to be saved, “wherefore” remember what you were. It always, I think, has a most salutary effect on our Christian life. (Made Nigh by Blood of Christ )

Remember (3421) (mnemoneuo from mnaomai = remember, call to mind, recall information) means to use the faculty of memory given by God and keep in one’s mind people, things, and circumstances because memory is basis of learning and of motivation for future action.

The remembering Paul is calling for is not simply a recalling of certain facts or situations nor simply a mental exercise but involved an meditation on what had happened and an acting upon it as a result.

Paul uses the present imperative, thus issuing a command to continually remember the dismal spiritual condition you once were in as pagan Gentiles! Second-generation Gentile believers, such as is likely the case with many who were reading Paul's epistle might be beginning to forget former abysmal dead spiritual condition outside of Christ. Paul is desirous for these Ephesians to truly apprehend what a tremendous thing it was that they should ever have become Christians, and not just that but that they should be members of the body of Christ Who is their Head! We must keep remembering these great miraculous truths, lest we slip into apathy and leave our first love as Ephesus did in only one generation removed from the readers. John records Christ's woeful words to the church at Ephesus (only some 30+ years later), Christ declaring...

'But I have this against you, that you have left your first love. Remember (present imperative) therefore from where you have fallen, and repent  (aorist imperative) and do (aorist imperative) the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place-- unless you repent. (Revelation 2:4-5 - see notes Rev 2:4, Rev 2:5) (Comment: The Ephesian church had lost its focus. They had taken their eyes off of Jesus and were now focusing on their works done for His name. This is the essence of idolatry. An important function of festivals, signs, and altars is to help men remember the earlier works of God and the dedications they made - Ge 9:15-16; Nu 15:39-40; Deut 16:13; Jos. 22:10, 27-28)

When was the last time you remembered your salvation experience? Perhaps now is a good time to pause and recall your "so great a salvation". It is excellent "preventative medicine" for your soul.  Nothing more inspires gratitude in a saved sinner than a look back to the pit from which he has come.

Why remember? Remembering should stimulate in believers an attitude of gratitude as well as an attitude of humility as we recall the striking contrast of the before/after pictures presented in the opening verses in Ephesians 2 (see notes Ephesians 2:1; 2:2; 2:3) and later in

for you were formerly darkness, but now you are light in the Lord; walk as children of light (See note Ephesians 5:8) (Comment: Here we note that recall motivates right conduct)

To remember calls for one to make a decision with the implication that from that thought recalled flows heart felt gratitude to God.

The great Scottish expositor John Eadie wrote that...

This exercise of memory would deepen their humility, elevate their ideas of Divine grace, and incite them to ardent and continued thankfulness (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

I don't know who penned these thoughts on "remembering" (sounds like something Spurgeon would utter) but they are apropos to this verse and to most of us for most reading this are Gentile believers...

My dear children, call to mind the former days, and the years of ancient times: remember also your songs in the night; and commune with your own heart ( Ps. 77.5-12). Yea, look diligently, and leave no corner therein unsearched, for there is treasure hid, even the treasure of your first and second experience of the grace of God toward you. Remember, I say, the word that first laid hold upon you; remember your terrors of conscience, and fear of death and hell; remember also your tears and prayers to God; yea, how you sighed under every hedge for mercy. Have you never a hill Mizar (quoted in Ps 42:6) to remember? Have you forgot the close (archaic meaning = a hostile encounter), the milk house, the stable, the barn, and the like, where God did visit your soul? Remember also the Word-the Word, I say, upon which the Lord hath caused you to hope. If you have sinned against light; if you are tempted to blaspheme; if you are down in despair; if you think God fights against you; or if heaven is hid from your eyes, remember it was thus with your father, but out of them all the Lord delivered me.

That (3754) (hoti) gives the content of what is to be remembered.

Formerly (4218) (pote) means at some time and in context refers to the past. "You were at one time" is the idea. Note the repetition of this word in Ephesians 2 (Ephesians 2:2; 2:3; 2:11; 2:13) in addition to the synonymous time phrase "at that time". (2:12). Clearly this is a key word in this section.

The principle of remembering what we formerly were is firmly rooted in the Old Testament, Moses for example recording...

'And you shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day. (Deut 5:15)

"And you shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. (Deut 8:2)

"Remember, do not forget how you provoked the LORD your God to wrath in the wilderness; from the day that you left the land of Egypt until you arrived at this place, you have been rebellious against the LORD." (Deut 9:7)

"And you shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today. (Deut 15:15)

"And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes. (Deut 16:12)

In these OT passages, observe the repetition of the theme to remember what slavery was like (cf, Ex 2:23 "the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God"). How appropriate for Gentiles who are now believers to remember their former bondage to Sin and Satan! How prone to wander we all are! The remedy is to remember!

The "remember principle" is repeated in the New Testament...

You know that when you were pagans, you were led astray to the dumb idols (they were led to worship idols by powers outside themselves; i.e., demons), however you were led. (1Corinthians 12:2)

However at that time, when you did not know God, you were slaves to those which by nature are no gods. But now that you have come to know God, or rather to be known by God ( Paul places special emphasis on being known by God. God knew us before we knew Him!), how is it that you turn back again to the weak and worthless (literally describes a pauper who has to crouch and cower to beg alms) elemental things, to which you desire to be enslaved all over again? (Galatians 4:8-9)

Gentiles (1484) (ethnos - English "ethnic") defines a body of persons united by kinship, culture, and common traditions. In this verse Gentiles is preceded by the definite article ("the") in the Greek text, marking Gentiles out as a distinct class.  Basically all of mankind can be divided into Jew and Gentile and thus "Gentile" is a synonym for anyone who is non-Jew, who is not a member of the "chosen people". The Hebrew word corresponding to Gentile is goyim. This description arises from a Jewish standpoint since neither Romans nor Greeks would call themselves Gentiles.

From Genesis 12 onward the majority of the Scriptures are about the Jews, with the Gentiles mentioned as they interface with the Jews. The NT does have more mention of the Gentiles after the formation of the Church (and Acts was written by a Gentile, Dr Luke), but the last book, the book of Revelation is predominantly Jewish with over 200 OT quotes or allusions to OT passages.

In the flesh - Paul is not contrasting "in the flesh" versus "in the spirit" as he does in Galatians (a different context) but in this context is referring to the covering of the body (specifically the prepuce).  Paul uses this imagery in Colossians writing to the predominantly Gentile church reminding them that...

when you were dead (compare notes Ephesians 2:1) in your transgressions and the uncircumcision of your flesh, He made you alive together with Him (see parallel note Ephesians 2:5), having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross. (See notes Colossians 2:13; 2:14)

WHO ARE CALLED "UNCIRCUMCISION" BY THE SO-CALLED CIRCUMCISION: oi legomenoi (PPPMPN) akrobustia hupo tes legomenes (PPPFSG) peritomes:  (1 Samuel 17:26,36; Jeremiah 9:25,26; Philippians 3:3; Colossians 3:11)

Called (3004) (lego) means to speak or say something to explain more fully implications or intent of what has been said.

For modern day Christians it is somewhat difficult to fully appreciate the impediment that existed between those of the "uncircumcision" and those of the "circumcision".  And yet the ancient world was truly divided into these two main groups, Jews and Gentiles. Not only was it a fact that the Gentiles had not been circumcised but sadly the Jews had exaggerated that fact, and had made it a wall of division which seemed to create a gap that could not be bridged! The uncircumcision of Gentiles was evidence of their estrangement from God, which in Jewish eyes could only be dealt with if a Gentile became a proselyte to the Jewish faith.

Dr. Lloyd-Jones explains that...

The division seemed absolute, and any talk about reconciliation seemed monstrous and impossible. Jew and Gentile! Jews and ‘dogs’! But on the other hand the Gentiles had their classification, and particularly the Greeks. The whole world, for them, was divided up into Greeks and Barbarians—the knowledgeable people, the philosophers, the Greeks on the one hand; the ignoramuses, the illiterate, the Barbarians on the other. That was the position, and it seemed utterly impossible that these two sections, these warring sections who despised each other so heartily, could ever be brought together and reconciled, still less that they should ever be found on bended knee together worshipping and adoring the same God and the same Lord. But it has happened, says Paul. The astounding thing is that it is true. These Ephesians have been brought in, and are likewise in the membership. This is the astounding thing that nothing less than ‘the exceeding greatness of God’s power’ could ever have brought to pass. (Lloyd-Jones, D. M. Exposition of  Ephesians in 8 Vol. Baker Book or Logos Version)

Uncircumcision (203) (akrobustia from ákron = the extreme + búo = cover) refers to the prepuce or foreskin and thus to one who is uncircumcised and is known as the uncircumcision, which in context refers to the pagan Gentile. Uncircumcision was a name of contempt that the Jews flung at the Gentiles and was indicative of the low regard in which they were held.

Hodge writes that the term "uncircumcision"...

to the Jews it expressed a self-righteous abhorrence of the Gentiles as unclean and profane. This feeling on their part arose because they supposed that the mere outward rite of circumcision conveyed holiness and secured God’s favor...The Jews were a striking illustration of the effect of ascribing objective power to external rites and regarding them as conveying grace and securing the favor of God, irrespective of the subjective state of the recipient. This teaching made them proud, self-righteous, malignant, and contemptuous and led them to regard religion as an external service which was compatible with a profane heart and life. This teaching the apostle repudiates everywhere and denounces it as fatal. And therefore in this connection, while speaking of the real advantage of circumcision and of the covenant union with God, of which it was the seal, the apostle was careful to indicate clearly that it was not the circumcision in the flesh made with hands which secured the blessings of which he speaks." (Hodge, C.  A Commentary on the Epistle to the Ephesians. London)

W G Blaikie comments on "uncircumcision" noting that the Gentiles...

had a name which denoted the very opposite of that given to God’s people—another illustration of their apparent distance from blessing; they revolved round the sun, as it were, not in the nearer orbits of planets warmed, brightened, and beautified by the solar beams, but in the outermost ring of all—like the cold, dark orbit of Uranus or Neptune, which the sunbeams hardly reach to lighten or to warm. (The Pulpit Commentary: Ephesians)

David uses this same disparaging name ("uncircumcision") in his description of Goliath asking...

the men who were standing by him, saying, "What will be done for the man who kills this Philistine, and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should taunt the armies of the living God?"...(addressing King Saul) "Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God." (1Samuel 17:26, 36)

Circumcision (4061) (peritome from perí = around + témno = cut off) (Click word study on peritome) refers literally to cutting and removal of the foreskin. In context Paul is using peritome to refer not to the act of circumcision but to the people who were commanded to carry out this act, specifically the Jews.

John MacArthur writes that...

 A rabbinic writer tells of an incident that explains the common Jewish attitude toward Gentiles. A certain Gentile woman came to Rabbi Eleazar, confessed that she was sinful, and told him that she wanted to become righteous. She wanted to be accepted into the Jewish faith because she had heard that the Jews were near to God. The rabbi is said to have responded, “No. You cannot come near,” and then shut the door in her face...

God made Israel distinct for two reasons. First, He wanted the world to see and notice them, to realize that they did not live and act like other men. Second, He wanted them to be so distinct that they would never be amalgamated with other peoples. He gave them such strict dietary, clothing, marriage, ceremonial, and other laws that they could never fit easily into another society. Those distinctions, like the special blessings God gave them, were intended to be a tool for witness. But Israel continually perverted them into a source for pride, isolation, and self–glory...

When a Jew entered Palestine he would often shake the dust off his sandals and clothing in order not to contaminate the Holy Land with Gentile dust. Because Samaritans were partly Gentile, most Jews would go far out of their way to avoid traveling through Samaria. If a young Jewish man or woman married a Gentile, their families would have a funeral service, symbolizing the death of their child as far as religion, race, and family were concerned. For fear of contamination, many Jews would not enter a Gentile home or allow a Gentile to enter theirs. For many hundreds of years the animosity between Jew and Gentile had festered and grown. Although they were not always in open conflict, their mutual contempt continued to widen the gulf between them. (MacArthur, J: Ephesians. Chicago: Moody Press)

Eadie notes that circumcision...

was the national distinction on which the Jews flattered themselves. Other Abrahamic tribes, indeed, were circumcised, but the special promise was—“In Isaac shall thy seed be called.”  (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

The sign of circumcision was given as a command by God to Abraham in Genesis 17...

"And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you."

As time went on the command was neglected, especially during the days when the people of Israel wandered in the wilderness. Perhaps this was a sign that the nation had broken their covenant with God through their disobedience. The rite of circumcision was resumed when they entered the land of Canaan, with Joshua performing the ritual on the generation born in the wilderness (Joshua 5). Over the years that followed, the Jews came to take great pride in circumcision and in fact as alluded to here in Ephesians 2:11, circumcision came to be synonymous with Judaism and was touted as a badge of their spiritual and national superiority! This practice fostered an exclusivist mentality instead of a missionary zeal to reach the Gentiles which was God's original intent for His "chosen" people who were to be lights unto the Gentiles.

Another reason the Jews should have understood the symbolic nature of circumcision was that Moses and several of Israel's prophets used the term “circumcised” as a symbol for purity of heart and readiness to hear and obey. For example, through Moses the Lord challenged the Israelites to submit and

WHICH IS PERFORMED IN THE FLESH BY HUMAN HANDS: en sarki cheiropoietou: (Colossians 2:11)

Performed by human hands (5499) (cheiropoietos from cheir = hand + poieo = make) describes whatever is handmade or is manufactured and thus is of human construction and human skill.

Paul emphasizes that circumcision is performed “in the flesh by human hands” so that the reader will recognize circumcision for what it is—an imperfect, outward sign of an inner-spiritual reality. The New Testament parallel over which many stumble is baptism. The physical act of baptism doesn’t save but is merely the outward expression of the inner heart transformation God produces in the individual who is saved by grace through faith.

In the Septuagint (LXX) cheiropoietos is used of idols. For example in Leviticus 26 we read...

I am the Lord your God: ye shall not make to yourselves gods made with hands, or graven; neither shall ye rear up a pillar for yourselves, neither shall ye set up a stone for an object in your land to worship it: I am the Lord your God. (Lev 26:1 from Brenton's translation of the Septuagint)

O'Brien adds this note on cheiropoietos...

The adjective cheiropoietos (‘made with hands’) was employed in the LXX to denote idols (Lev. 26:1; Isa. 2:18), an idol’s sanctuary (Isa. 16:12), false gods (Isa. 11:9), or images (Lev. 26:30). It therefore described the gods as made with human hands and standing over against the living God. In all of its New Testament occurrences cheiropoietos (‘made with hands’) is used to set forth the contrast between what is constructed by human beings and the work of God (E. Lohse, TDNT 9:436; cf. Mark 14:58; Acts 7:48; 17:24; Heb. 9:11, 24). So to speak of something ‘not made with hands’ (cheiropoietos) is to assert that God himself has created it: e.g., the temple that Jesus would erect in three days (Mark 14:58), the heavenly house that will be given to believers at death (2 Cor. 5:1), and that circumcision which stood in contrast to Jewish circumcision and was truly the work of God, namely, Christ’s death (Col. 2:11). (O'Brien, P. T. The letter to the Ephesians. The Pillar New Testament Commentary. Eerdmans)

Flesh (4561) (sarx) in this context refers to the physical flesh. In summary, Paul makes it abundantly clear in three ways that the Jews to whom he refers are not saved - "so called circumcision" (God was always more interested in the internal heart circumcision), "in the flesh" (not in the heart), "by human hands" (not by the Spirit of God) (See notes Romans 2:28; 2:29).

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Harry Ironside was on a train going to a preaching assignment in southern California when he was accosted by a gypsy who said

“How do you do, gentleman. Would you like to have your fortune told? Cross my palm with a silver quarter, and I will give you your past, present, and future.”

To which Ironside replied...

“Are you very sure you can do that? You see, I am Scottish, and I wouldn’t want to part with silver without getting a full value for it.”

The gypsy replied earnestly

“Oh, yes, gentleman. Please. I will tell you all.”

At that point Ironside reached into his pocket and brought out his New Testament.

“It is not really necessary for me to have you tell my fortune, because here I have a book that gives me my past, present, and future. Let me read it to you.”

With that introduction Ironside turned to Ephesians 2 and read the words “you were dead in your transgressions and sins...” declaring...

“That is my past”

The woman tried to get away protesting

“That is enough! I do not care to hear more.”

To which Ironside replied...

“But wait. There is more. Here is my present: ‘But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus. …’ ”

“No more!” she protested.

Undeterred Ironside continued

“Here is my future, too ‘...in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus ”

By this time the gypsy was on her feet and on her way down the aisle, exclaiming...

“I took the wrong man!” (Adapted from H. A. Ironside, In the Heavenlies: Practical Expository Addresses on the Epistle to the Ephesians: Loizeaux Brothers, 1938), 96–98)