Ephesians 2:19 · Bible study
Ephesians 2:19 Commentary: Study: From Strangers to Citizens and Family of God
Greek · 11 what the commentators say
Meaning in one sentence
Explore Ephesians 2:19: Paul's declaration that Gentile believers are no longer outsiders but fellow citizens with the saints and members of God's household.
Research Summary
- Meaning: Gentile believers are now fully equal members of God's people, sharing citizenship and family belonging with all believers.
- Key words: 'Strangers' (xenoi) = aliens with no rights; 'foreigners' (paroikoi) = resident aliens without citizenship; 'fellow citizens' (sumpolitai) = co-members of a commonwealth; 'household' (oikeioi) = immediate family members.
- Main debate: The identity of 'the saints', whether primarily Jewish Christians (Clarke) or all the holy ones of God including Old Testament saints (Alford, Cambridge Bible).
- Theological theme: The inclusion of Gentiles into the one people of God through Christ, fulfilling the promise to Abraham that all nations would be blessed.
- Best use: A key text for preaching and teaching on church unity, the removal of barriers, and the identity of believers as full members of God's family and kingdom.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household,
WEB World English Bible 2000
So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God,
KJV King James Version 1769
Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
ASV American Standard Version 1901
So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God,
YLT Young's Literal Translation 1898
Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God,
Darby Darby Bible 1890
So then ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God,
Douay-Rheims Douay-Rheims Bible 1899
Now therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God,
Translations in other languages (10 available)
Así que ya no sois extranjeros ni advenedizos, sino juntamente ciudadanos con los santos, y domésticos de Dios;
Portanto, já não sois estrangeiros, nem forasteiros, mas sim, concidadãos dos santos, e membros da família de Deus,
Ainsi donc, vous n’ êtes plus des étrangers, ni des gens du dehors; mais vous êtes concitoyens des saints, gens de la maison de Dieu.
So seid ihr nun nicht mehr Gäste und Fremdlinge, sondern Bürger mit den Heiligen und Gottes Hausgenossen,
Zo zijt gij dan niet meer vreemdelingen en bijwoners, maar medeburgers der heiligen, en huisgenoten Gods;
Voi dunque non siete più né forestieri né avventizi; ma siete concittadini dei santi e membri della famiglia di Dio,
A przetoż już więcej nie jesteście gośćmi i przychodniami, ale spółmieszczaninami świętych i domownikami Bożymi.
Итак вы уже не чужие и не пришельцы, но сограждане святым и свои Богу,
這樣，你們不再 作外人 和 客旅， 是 與聖徒 同國，是 神 家裡的人了；
So then you are no longer as those who have no part or place in the kingdom of God, but you are numbered among the saints, and of the family of God,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Ephesians 2:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Paul uses two powerful metaphors, a city and a household, to express the full inclusion of Gentile believers in the people of God. The words 'strangers' (xenoi) and 'foreigners' (paroikoi) carried a precise legal meaning in the ancient world: a foreigner had no citizenship rights, and a sojourner had only temporary permission to reside (Barnes, citing Potter's Greek Antiquities). Paul declares that this status has been entirely reversed. Now Gentile believers are 'fellow citizens with the saints' (sumpolitai), a term used only here in the New Testament, placing them on equal footing with Jewish Christians. The phrase 'saints' is understood by most commentators to refer to the entire body of God's holy people, including the patriarchs, prophets, and all believers, not just contemporary Jewish Christians (Alford, cited by Cambridge Bible). Furthermore, they are 'of the household of God' (oikeioi theou), an intimate word used elsewhere for immediate family members (Galatians 6:10; 1 Timothy 5:8). As Calvin notes, 'God has admitted them into his own family.' This passage marks the climax of Paul's argument that in Christ, the dividing wall between Jew and Gentile has been demolished, and both share one citizenship and one family.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: That Gentile believers are fully and equally included in the people of God, with all the rights and privileges of citizenship and family membership.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who are 'the saints'? | All agree they refer to God's holy people. | Some commentators (Clarke) see them as Jewish Christians specifically, the 'converted or Christianized Jews.' Others (Alford, as cited by Cambridge Bible) view them as all believers throughout history, including patriarchs and prophets, 'saints of God in the widest sense, all members of the mystical body of Christ.' |
| Nature of the citizenship | All affirm that 'fellow citizens' denotes full membership and equal standing in the people of God. | Some stress that this citizenship is a present reality in the church (Gill), while others emphasize its heavenly dimension (Phillippians 3:20 is often linked here). Both agree the status is already granted and not merely future. |
| Meaning of 'household of God' | All agree it implies intimate family belonging, not mere household service. | Some commentators connect it directly to the local church community (the 'household of faith' in Galatians 6:10), while others see it as the universal family of God in heaven and earth (Ephesians 3:15). The difference is one of emphasis rather than contradiction. |
Historical & Cultural Context
Ephesus was a major city in the Roman province of Asia, known for its temple of Artemis and a diverse population. For Paul's Gentile readers, the concepts of 'citizenship' and 'household' would have been immediately resonant. In ancient Greek cities, resident aliens (paroikoi) could live and work but could not vote, own land, or participate in civic life; they needed a patron from among the citizens (Barnes notes this from Potter's Greek Antiquities). Similarly, in Judaism, Gentiles who were not proselytes (full converts) had no share in the covenant community of Israel; they were 'far off' (Eph 2:13; 2:17). The temple in Jerusalem even had a literal 'middle wall of partition' separating the Court of the Gentiles from the inner courts of the Jews, a symbol of the separation Paul says Christ has abolished.
The literary context of Ephesians 2:11, 22 is crucial. Paul has just described how Christ created 'one new man' out of the two hostile groups (v.15) and reconciled both to God through the cross (v.16). Verse 18 states that 'through him we both have our access in one Spirit to the Father.' Now in verse 19, Paul draws the conclusion from these acts of reconciliation: Gentile believers are no longer outsiders. The double metaphor, 'fellow citizens with the saints' and 'household of God', covers both the public and private spheres of belonging. As citizens, they share in the rights and responsibilities of the kingdom of God. As household members, they share in the family intimacy and love of God. The passage then continues with a third metaphor: a temple built on the foundation of the apostles and prophets (v.20, 22), emphasizing the corporate growth and indwelling of God's presence.
Paul's language echoes Isaiah 56:3, 8, where God welcomes foreigners and eunuchs into his house as 'sons and daughters.' For the Ephesians, many of whom had come from pagan backgrounds, this declaration would have been revolutionary. They were not merely tolerated guests; they were full members of God's eternal community.
Textual Notes
The consulted sources note a minor textual variation: some early manuscripts include the word 'are' (ἐστέ) after the conjunction 'but' (ἀλλά), as reflected in the comma added in many English translations ('but you are'). The Cambridge Bible notes that the oldest manuscripts add 'ye are' for emphasis. This does not change the meaning. No other significant variants are reported for this verse.
Reception History
Throughout church history, Ephesians 2:19 has been a foundational text for understanding the nature of the church as a community without ethnic or social barriers. Early church fathers used it to argue that Gentiles were fully heirs of God's promises. During the Reformation, this verse was cited to support the priesthood of all believers, all Christians have equal access to God without need of mediators. In modern ecumenical and reconciliation movements, it has been a rallying cry for church unity and the dismantling of racial divides. The dual imagery of citizenship and family has also been influential in Christian political thought, reminding believers that their ultimate allegiance is to the kingdom of God.
Preaching This Verse
Three-point outline
- The Old Status: Strangers and Foreigners, Paul recalls the condition described in verse 12: alienation from the commonwealth of Israel, having no hope. This is not just a past fact; it was a lived experience for Gentiles.
- The New Status: Fellow Citizens with the Saints, The word 'saints' points to all God's holy people across history. Gentile believers are now co-members of the same spiritual commonwealth, with full rights and privileges.
- The Intimate Status: Members of the Household of God, Beyond citizenship, believers are part of God's own family. This implies not only rights but also relationship, belonging, and mutual care among siblings.
Five-point outline
- The Conclusion: 'So then', v.19a. This verse is the logical and glorious conclusion to the previous six verses about Christ's reconciling work.
- The Removal: 'no longer strangers and foreigners', v.19b. The old identity is erased; a new one is granted.
- The Incorporation: 'fellow citizens with the saints', v.19c. The church is a commonwealth where each member enjoys equal standing.
- The Belonging: 'of the household of God', v.19d. The home of God is opened to all who were once far off.
- The Purpose: 'built together for a habitation of God', v.20, 22. The ultimate aim is to be a dwelling place for God's Spirit in unity.
Illustration hooks
- The testimony of a naturalized citizen who finally receives a passport and can vote, no longer subject to deportation.
- A foster child who is adopted and given the family name, inheriting all the rights of a biological child.
- The church potluck where the newcomer is welcomed not as a visitor but as a family member who is asked to bring a dish next time.
Questions your congregation is asking
- If I struggle with feeling like an outsider even in church, does this verse apply to me personally? How can I claim these promises?
- What does it mean to treat other believers as fellow citizens and family members, especially those from different backgrounds?
- How does this passage challenge patterns of exclusion or favoritism in our local church?
Leading a Discussion
This passage sits at the climax of Ephesians 2, where Paul has been unpacking the magnificent truth that Christ has reconciled both Jews and Gentiles to God and to each other through the cross. In verse 19, Paul drives home the conclusion: those who were once excluded are now fully included, in the kingdom of God (citizens) and in the family of God (household). This is not just a theological truth; it changes how we see ourselves and one another.
Discussion questions
- Read Ephesians 2:11, 12. What specific ways does Paul describe the former condition of the Gentiles? How does that help you understand the force of verse 19?
- The pair of words 'strangers and foreigners' (xenoi and paroikoi) had distinct legal meanings. Why do you think Paul uses both? What does each add to the picture?
- Paul says believers are now 'fellow citizens with the saints.' Who are 'the saints' in this context? How does that shape your understanding of Christian unity across time and space?
- The phrase 'household of God' is used in Galatians 6:10 and 1 Timothy 3:15. What does being part of God's household imply about our relationships with other believers?
- How does this verse challenge the divisions we still see in the church today, whether ethnic, social, or economic? See also Galatians 3:28.
- In what ways do you, or could you, experience the reality of being 'fellow citizens' and 'household members' in your local church community?
- If a new believer felt like an outsider, how could this passage guide the church's response?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 10:25 | It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! |
| Galatians 3:26 | For you are all children of God, through faith in Christ Jesus. |
| Galatians 3:28 | There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. |
| Galatians 4:26 | But the Jerusalem that is above is free, which is the mother of us all. |
| Galatians 4:31 | So then, brothers, we are not children of a servant, but of the free woman. |
| Galatians 6:10 | So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith. |
| Ephesians 2:12 | that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. |
| Ephesians 3:6 | that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke uses the ancient city's distinction between strangers and sojourners to show what Gentiles once lacked. Through Christ they become fellow citizens with Jewish believers, having equal rights and full membership in God's household, with the same access to grace and glory.
Barnes' Notes on the Bible Protestant 1832
Barnes distinguishes the Greek words for strangers and foreigners: one refers to those without civic rights in a state, the other to guests without family standing in a household. His point is that believing Gentiles are no longer temporary residents or tolerated outsiders but full citizens of God's community and members of His own family.
Calvin's Commentaries Reformed 1564
Calvin draws attention to three distinct honors God gave the Ephesians: they became fellow citizens with the saints, members of God's own household, and living stones in His temple. By stressing the first image, he highlights how astonishing it was that former outsiders now share citizenship with Abraham, the patriarchs, and even the angels themselves.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that "foreigners" meant a resident alien with no legal claim to stay, liable to removal at any moment. Gentile believers, once in that precarious state, are now fellow citizens and family members, not merely tolerated sojourners but children at home with their living Father in Christ.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the complete reversal in status for believers: they are no longer outsiders without rights but full citizens alongside God's holy people and members of His own family. This inclusion is not partial; it grants equal standing with the saints and household fellowship with God.
Gill's Exposition of the Bible Baptist 1748
Gill provides a detailed unpacking of what it means to no longer be strangers: believers are no longer alienated from God, Christ, the Holy Spirit, their own hearts, Satan's devices, or the covenant of grace. He emphasizes that believing Gentiles now share equal citizenship and household membership with believing Jews, enjoying full privileges by free grace alone.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sharpens the word "foreigners" to mean "sojourners," temporary residents rather than permanent aliens, and contrasts this status with being "members of the household." He also notes that the oldest manuscripts add the word "are" in the phrase "with the saints."
Lange's Commentary Reformed 1857
Lange stresses that Christ does not merely bring peace between Jews and Gentiles but creates an entirely new humanity. By abolishing the law with its divisive commands, He kills the enmity and fashions both groups into one new man in Himself, reconciling them to God through the cross.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Christ reconciled not just sinners to God but also Jews and Gentiles to each other. The "middle wall" he broke down is the ceremonial law, which had been like the temple partition separating Gentile from Jew, causing their long-standing hostility.
Vincent's Word Studies Evangelical 1887
Vincent focuses on the Greek term rendered as "foreigners," noting it means "sojourners" who lack citizenship rights. He draws attention to the word's legal and social weight: these are not simply visitors but people without the standing or protections that belong to native residents.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the twofold change: believers are no longer outsiders but full citizens of the heavenly Jerusalem, and even more, they are welcomed into God's own household. The shift moves beyond legal standing to intimate belonging, from foreigner to family member.