The Meaning of Ephesians 2:19 Explained

Ephesians 2:19

KJV: Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

YLT: Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God,

Darby: So then ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God,

ASV: So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God,

KJV Reverse Interlinear

Now  therefore  ye are  no more  strangers  and  foreigners,  but  fellowcitizens  with the saints,  and  of the household  of God; 

What does Ephesians 2:19 Mean?

Verse Meaning

Because of this union Christians are no longer strangers (foreigners) and aliens in relation to believers of former ages. They are fellow citizens with all the saints, namely, believers who lived before Pentecost. Elsewhere Paul spoke of the local church as a household ( 1 Timothy 3:15), but here the household in view is all believers of all ages. [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 2:19

So then [αρα ουν]
Two inferential particles (accordingly therefore). [source]
No more [ουκετι]
No longer. Sojourners (παροικοι — paroikoi). Old word for dweller by (near by, but not in). So Acts 7:6, Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. Fellow-citizens Old word from οικος — oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Sojourners [παροικοι]
Old word for dweller by (near by, but not in). So Acts 7:6, Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. [source]
Fellow-citizens [συνπολιται]
Old word from οικος — oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Of the household of God [οικειοι του τεου]
Old word from οικος — oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Foreigners [πάροικοι]
See on Luke 24:18. Rev., better, sojourners. Without rights of citizenship. [source]

Reverse Greek Commentary Search for Ephesians 2:19

Luke 24:18 And not know? [και ουκ εγνωσ]
Second aorist active indicative and difficult to put into English as the aorist often is. The verb παροικεω — paroikeō means to dwell beside one, then as a stranger like παροικοι — paroikoi (Ephesians 2:19). In Jerusalem everybody was talking about Jesus. [source]
1 Corinthians 4:1 Stewards of the mysteries of God [οικονομους μυστηριων τεου]
The steward or house manager Hence the under-rower They were entrusted with the knowledge of some of God‘s secrets though the disciples were not such apt pupils as they claimed to be (Matthew 13:51; Matthew 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see note on 1 Corinthians 2:7 for this word) of God and are expected to teach them. “The church is the οικος — oikos (1 Timothy 3:15), God the οικοδεσποτης — oikodespotēs (Matthew 13:52), the members the οικειοι — oikeioi (Galatians 6:10; Ephesians 2:19)” (Lightfoot). Paul had a vivid sense of the dignity of this stewardship The ministry is more than a mere profession or trade. It is a calling from God for stewardship. [source]
Galatians 6:10 Unto them who are of the household of faith [πρὸς τοὺς οἰκείους τῆς πίστεως]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
Ephesians 2:22 Habitation [κατοικητήριον]
Answering to temple. Only here and Revelation 18:2. Indicating a permanent dwelling. See on dwell, Luke 11:26; see on Acts 2:5; see on Mark 5:3. In marked contrast with sojourners, Ephesians 2:19. [source]
Ephesians 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του Κυριου ημων Ιησου Χριστου]
Και — Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω — eulogeō the same word, antecedent action to the doxology (ευλογητος — eulogētos). With So-called instrumental use of εν — en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 With [εν]
So-called instrumental use of εν — en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 in []
is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 In the heavenly places in Christ [εν τοις επουρανιοις εν Χριστωι]
In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
1 Timothy 3:15 House of God [οἴκῳ θεοῦ]
An O.T. phrase, used of the temple. More frequently, house of the Lord ( κυρίου ); see 1 Kings 3:1; 1 Kings 6:1; 1 Chronicles 22:2, 1 Chronicles 22:11; 1 Chronicles 29:2, etc. Applied to the church only here. Paul has οἰκείους τῆς πίστεως Hebrews householders of the faith (Galatians 6:10), and οἰκεῖοι τοῦ θεοῦ householdersof God (Ephesians 2:19), signifying members of the church. Christians are called ναὸς θεοῦ sanctuaryof God (1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16); and the apostles are οἰκονόμοι householdstewards (1 Corinthians 4:1). So of a Bishop (Titus 1:7). See also Hebrews 3:6. [source]
1 Timothy 3:15 That thou mayest know [ινα ειδηις]
Final clause with ινα — hina and second perfect active subjunctive of οιδα — oida to know. How men ought (πως δει — pōs dei). “How it is necessary for thee” (supply σε — se more naturally than τινα — tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15 In the house of God [εν οικωι τεου]
Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. [source]
1 Timothy 3:15 To behave themselves [αναστρεπεσται]
Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Peter 2:11 As sojourners and pilgrims [ως παροικους και παρεπιδημους]
This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1 Peter 1:1 for παρεπιδημος — parepidēmos and see note on 1 Peter 1:17 for παροικια — paroikia and see note on Ephesians 2:19 for παροικος — paroikos (only there and here in N.T., Christians whose fatherland is heaven). [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]

What do the individual words in Ephesians 2:19 mean?

So then no longer are you strangers and aliens but are fellow citizens of the saints of the household - of God
Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων οἰκεῖοι τοῦ Θεοῦ

Ἄρα  So 
Parse: Conjunction
Root: ἄρα  
Sense: therefore, so then, wherefore.
οὐκέτι  no  longer 
Parse: Adverb
Root: οὐκέτι  
Sense: no longer, no more, no further.
ἐστὲ  are  you 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ξένοι  strangers 
Parse: Adjective, Nominative Masculine Plural
Root: ξένος  
Sense: a foreigner, a stranger.
πάροικοι  aliens 
Parse: Adjective, Nominative Masculine Plural
Root: πάροικος  
Sense: dwelling near, neighbouring.
συμπολῖται  fellow  citizens 
Parse: Noun, Nominative Masculine Plural
Root: συμπολίτης  
Sense: possessing the same citizenship with others, a fellow citizen.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁγίων  saints 
Parse: Adjective, Genitive Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
οἰκεῖοι  of  the  household 
Parse: Adjective, Nominative Masculine Plural
Root: οἰκεῖος  
Sense: belonging to a house or family, domestic, intimate.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.