Ephesians 2:19-22 meaning

Ephesians 2:19-22 explains that believing Gentiles are no longer strangers with respect to God's chosen people, but are now fellow citizens with God's people, members of His household, and part of the spiritual temple God is building in Christ.

Paul opens this section with an assertion that roots back into the previous sections where he refuted the idea that Gentiles had to be circumcised in order to be joined as God's people. The reason there is no need for circumcision is because the Gentiles are already part of God's family. Paul now uses an example of a building to illustrate the point:

So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit (vv 19-22).

This passage concludes Paul's broader comments extending from Ephesians 2:11-22, contrasting Ephesian Gentiles' former identity and state before they received Jesus and the Gift of Eternal Life, and their current identity and state in Christ.

After explaining how God saves us from spiritual death to spiritual life by His grace through faith apart from works (Ephesians 2:1-9), and declaring that we are created in Christ Jesus for the purpose of doing good works (Ephesians 2:10), Paul explains how the Gospel of the Jewish Messiah has transformed the Gentiles relationship to God.

In Ephesians 2:11-12, Paul exhorted the Gentiles to remember their former reality (before Christ):

"Remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world."
(Ephesians 2:12)

Ephesians 2:13-22 generally addresses the new and everlasting reality believing Gentiles now have in Christ which contrasts the hopeless alienation they lived in before Gentiles knew Jesus.

The previous section (Ephesians 2:13-18) specifically addressed how the Gentiles who "were separated from Christ" and "excluded from the commonwealth of Israel" (Ephesians 2:12) have been brought near to God by the blood of Jesus and have been reconciled together with the Jews into one body to God. The Greek word translated "commonwealth" in Ephesians 2:12 is rendered "citizenship" in Acts 22:28.

During the Old Testament, a Gentile could become a citizen of Israel by being circumcised and becoming a part of the Abrahamic covenant. But now, after Christ's death, God's nation is no longer limited to a certain people living in a particular land. Now God's kingdom has a spiritual manifestation that includes all who believe, through the blood of Christ.

The transitional expression at the beginning of verse 19 is: So then. So then indicates a call back. Context determines what is being called back. And the context of Ephesians 2 clearly shows that it is a call back to what Paul said to the Gentile believers in Ephesians 2:12, specifically, how they were formerly "strangers to the covenants of the promise." The Gentiles were once outside looking in with respect to God's covenant promises.

The phrase "covenants of the promise" refer to the covenants God made with Abraham, Isaac, Jacob, and the people of Israel (Exodus 19:8). This is reinforced by the context from what immediately follows So that in verse 19, which is the statement: you are no longer strangers and aliens (v 19). Through Christ, Gentiles and Jews who have believed have been joined into one body.

This phrase strangers and aliens is a call back to the expression "strangers to the covenants of promise" in Ephesians 2:12. Both references apply to Gentiles who were not part of Israel. The separation between Jew and Gentile has now been eliminated through Christ; both are one in Christ.

Further, just as Ephesians 2:12 called back to how the Gentiles "were separated from Christ" and "excluded from the commonwealth of Israel," so also does Ephesians 2:19-22 call back to how the Gentiles "were… strangers to the covenants of the promise" (Ephesians 2:12) because you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household (v 19).

The pronoun—you—specifically refers to Paul's primary audience—the Ephesian believers who are predominantly Gentile. More broadly speaking, you refers to all readers of this Epistle who have believed in Jesus, especially those who are Gentile.

The terms strangers and aliens describe people who are outsiders and do not belong.

Strangers are those who are unknown or unrecognized by others. Strangers do not belong to a particular family, community, covenant, or inheritance and therefore have no claim upon its privileges and blessings. Aliens are those who reside outside the citizenship and membership of a nation or people and are therefore excluded from its rights, protections, and benefits.

Earlier Paul used the word strangers to describe how the Gentiles were once "strangers to the covenants of promise" (Ephesians 2:12). They had no claim upon God's covenant blessings and stood outside the promises He had made through Abraham, Moses, David, and the prophets.

But because of Jesus Christ, believing Gentiles are no longer outsiders looking in. They have been brought near by the blood of Christ (Ephesians 2:13). Therefore, believing Ephesians now share in the blessings and promises of God alongside everyone who believes in Jesus. This is why Paul tells the believing Gentiles: you are no longer strangers and aliens (v 19) (to the covenants of promise). Being strangers and aliens to God's covenant promise was the Gentiles' former reality.

After reminding the believing Gentiles of who they no longer are, Paul then affirms their new everlasting identity: but you are fellow citizens with the saints, and are of God's household (v 19).

The conjunction—But—contrasts who the believing Gentiles formerly were: strangers and aliens to God's covenant promises; to who they now are: fellow citizens of His kingdom and members of God's eternal family.

Citizens are members of a nation or community who belong to it and share in its rights, privileges, protections, responsibilities, and inheritance. Fellow citizens are citizens who belong to the same community or kingdom.

Believing Gentiles are now fellow citizens with the saints in God's kingdom (v 19). That is a current reality, not a condition that requires additional action, such as being circumcised.

The word saints as used in the phrase with the saints literally means: "holy ones."

The idea of holiness has to do with being made clean by being separated from what is unclean or polluted. In a spiritual context the polluting agent is sin, which is acting apart from God's design.

Context determines what is being set apart and for what reason. Here, the expression with the saints likely refers to the faithful Israelites who followed God by faith and were considered holy and set apart for God. The idea is that the Gentiles who have believed are now on part with the great historical figures of the faith because all who believe are one in Christ.

It was expected that faithful Israelites such as Abraham, Isaac, and Jacob would be in the middle of the Messianic kingdom. It was not expected that Gentiles would be there too. But now they are, and that is Paul's primary point. Jesus foreshadowed this new reality when He marveled at the faith of a Gentile, a Roman Centurion's faith, He said:

"I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven."
(Matthew 8:11)

The phrase "east and west" refers to Gentiles. Jesus's point is that many who will be honored on the same level as the Jewish patriarchs in His kingdom will be Gentiles—because of their faith. These Ephesian Gentiles (and believing Gentiles everywhere) are fellow citizens of Jesus's kingdom with the saints of Israel: Abraham, Moses, Ruth, David, Elijah, Daniel, etc.

Every believer has citizenship in God's kingdom, but only those who do God's will get to enter His kingdom and experience its blessings (Matthew 7:21). Citizenship in God's kingdom is given as a gift—the Gift of Eternal Life—and is received through faith in Jesus. But participation within God's kingdom—the Prize of Eternal Life—is a choice that must be embraced by faith in action. This is why Jesus exhorted His followers to enter through the narrow gate (Matthew 7:13-14).

This pattern is reflected in the Old Testament in God's granting of the land to Abraham and his descendants. God's grant of the land was without condition, but it remained for Israel to go in and possess the land in order to gain the full benefit and experience of that grant (Hebrews 3:7-12).

Being of God's household means being part of God's family. We are born into God's family when we believe in Jesus as the Son of God and as our Savior. We are His children through faith in Christ. The prologue to John's Gospel says:

"But as many as received Him [Jesus], to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God."
(John 1:12-13)

Being born into God's household is the Gift of Eternal Life. Just as our physical life and birth is a gift to us that we did nothing to deserve, so is our spiritual life and birth a gift to us that we did nothing to deserve.

After describing the believing Gentiles' new and everlasting status of being fellow citizens with the saints and being members of God's household, Paul goes on to explain the basis or foundation for this new status.

…having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone (v 20).

The believing Gentiles' citizenship and membership in God's household is based on the foundation of the apostles and prophets and their testimony about what God has revealed to them.

Apostles are those who were personally taught, commissioned, and sent by Jesus Christ to proclaim the Gospel, establish His church, and bear authoritative witness to His resurrection and teachings. Apostles include the twelve disciples: Peter, James, John, etc. And Paul, despite his late and dramatic conversion, was also among the apostles as Galatians 1:1, 1:15-20 infers that he was taught by the Spirit of Christ for three years in Arabia immediately after his conversion.

Prophets are those who were specially appointed by God to receive and proclaim His messages to His people. The prophets faithfully declared revealed truth, warned against sin, called people to repentance, and foretold God's future plans. Prophets include men such as Moses, Isaiah, Jeremiah, Ezekiel, and Daniel, whose writings and teachings revealed God's will and pointed forward to the coming Messiah.

Both apostles and prophets speak God's words on His behalf. Therefore, when Paul writes that the Gentiles' inclusion into the kingdom and family is built on the apostles and prophets (v 20), he is saying that their hope is based in God's word.

There is no better foundation for any hope to be built upon, because God's word is never broken.

The prophet Isaiah says:

"The grass withers, the flower fades, But the word of our God stands forever."
(Isaiah 40:8)

The apostle Peter says:

"The word of the Lord endures forever."
(1 Peter 1:24-25)

And Jesus Christ said:

"Heaven and earth will pass away, but My words will not pass away."
(Matthew 24:35)

Gentiles have become citizens of God's kingdom and members of His family according to the promise of the LORD's unbreakable word.

As the word of the LORD through the prophets and apostles form the basis and foundation of the Gentiles' hope, Christ Jesus Himself is the corner stone (v 20).

Christ means Messiah. Jesus is the Messiah. Jesus Christ is the corner stone that supports all God's promises together and makes them a reality. Everything rests on Christ Jesus Himself.

A corner stone is the most important stone of a building's foundation. The corner stone establishes its alignment, stability, and structural integrity, causing every other stone in the structure to be fitted together in relation to it.

The original Biblical imagery of the corner stone comes from Psalm 118 where the psalmist declares:

"The stone which the builders rejected has become the chief corner stone."
(Psalm 118:22)

In its original context, the rejected stone represents the LORD's chosen servant (David and prophetically, the Messiah) whom men disregarded but whom God exalted. The Messiah is the central figure in the history of Israel and the chief corner stone. Everything in Israel's history from Abrahamic covenant, to Isaac, to Passover, to Moses, to David, to the prophets and beyond pointed to the Messiah’s coming. The Messiah is called the corner stone, because He is the fulfillment of Israel’s hope. The Messiah will make and bring the fullness of God's promised blessings a tangible reality for Israel.

But in the line "the stone which the builders rejected" (Psalm 118:22) the psalmist predicted that the Messiah would be rejected by the leaders of Israel.

This rejection is both ironic and part of the mystery of God's plan. Their rejection of the corner stone is ironic because Israel will reject and despise the One they are eagerly hoping and looking for. And their rejection of the corner stone is part of the mystery of God's plan because God will use their rejection to elevate the Messiah to save not only the people of Israel, but also the Gentiles who were previously strangers and aliens to the promise of the covenants (Romans 11:11-14).

Paul will later explain this mystery—"the mystery of Christ" (Ephesians 3:4)—and how it has blessed the Ephesian Gentiles in Ephesians 3:1-12. Paul specifies the effect and blessing of this mystery of Israel's rejection of the Messiah and how God uses it to bless the Gentiles when he writes:

"…to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel…."
(Ephesians 3:6)

In Romans 11, Paul writes even more extensively about the mystery of the Messiah. Paul explicitly says that "by their transgression [meaning their rejection of the corner stone/Messiah] salvation has come to the Gentiles" (Romans 11:11). And Paul goes on to say in Romans 11:

"For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in."
(Romans 11:25)

The prophet Isaiah also predicted Israel's rejection of the Messiah and the Messiah's redemption of the world—including the Gentiles throughout Isaiah's so-called "Servant Songs" (Isaiah 42:1-4, 49, 50:4-11, 52:13 - 53:12).

Isaiah 53:3-9 describes Israel's violent and murderous rejection of the LORD's Servant. It predicts that He will be despised before predicting how the Messiah's willing sacrifice of His life in the hands of His enemies will "justify the many" (Isaiah 53:10-12—quotation from Isaiah 53:11).

And in Isaiah 49, the LORD consoles His troubled Servant over Israel's rejection of Him by assuring Him that Israel's rejection of the Messiah is part of the LORD's plan to use His Servant to redeem the entire world:

"It is too small a thing that You should be My Servant
To raise up the tribes of Jacob and to restore the preserved ones of Israel;
I will also make You a light of the nations
So that My salvation may reach to the end of the earth."
(Isaiah 49:6)

Christ Jesus was the suffering Servant of Isaiah, "the light of the nations" (Isaiah 49:6), "the Light of the world" (John 8:12), and He was rejected and put to death by the leaders of Israel (Matthew 26:3-4, 64-66, 27:22-25). Even as He Himself was being rejected by the leaders of Israel, Jesus identified Himself as the chief corner stone to them through the "Parable of the Landowner and the Vine-Growers" (Matthew 21:33-41). Immediately after delivering this powerful parable depicting their rejection of Him, Jesus referred to Himself as the corner stone of Psalm 118:

"Did you never read in the Scriptures,

'The stone which the builders rejected,
This became the chief corner stone;
This came about from the Lord,
And it is marvelous in our eyes'?"
(Matthew 21:42)

Jesus then said that the kingdom of God will be given to other people (which includes believing Gentiles):

"Therefore, I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it."

As Paul said: Christ Jesus Himself is the corner stone of salvation for everyone who is of God's household—Jews and Gentiles alike.

Paul concludes this thought with two additional remarks about Jesus Christ being the corner stone of God's household (v 20). These two thoughts are:

…in whom the whole building, being fitted together, is growing into a holy temple in the Lord... (v 21)

And:

…in whom you also are being built together into a dwelling of God in the Spirit (v 22).

Both thoughts begin with the phrase—in whom. Whom refers to Christ Jesus Himself. Therefore, both statements are explaining what it means that the Gentile believers are in Christ Jesus, who is the corner stone.

The term—the whole building—refers to the entirety of God's household, which includes Jews and Gentiles united as one. As Paul just explained in Ephesians 2:16, Christ has reconciled both Jews and Gentiles together into one body to God through the cross. The whole building of God's household (both Jews and Gentiles) is being fitted together in Christ Jesus. The practical reality that flows from this is that the Gentiles do not need to be circumcised and practice Jewish religious custom in order to be fully joined as members of God's family. Peter, Paul, James, and the other Apostles and elders confirm this point in the council of Jerusalem in Acts 15:1-29.

Paul says this building is growing into a holy temple in the Lord (v 21).

The expression—a holy temple—is a reference to the holy temple of Jerusalem. The Hebrew term for temple is pronounced "Beth Hamikdash" which means "the holy house." It was intended to be God's earthly dwelling place. The holy temple was the center of worship and sacrifices in Israel. The holy temple in Jerusalem was destroyed during Rome's squashing of the Jewish uprising in A.D. 70. It was still standing at the time Paul wrote Ephesians, which was likely sometime between A.D. 60-62 while he was imprisoned and awaiting his appeal to Caesar.

But Paul is referring to the holy temple in Jerusalem to make a larger point. His point is that believers (including you Gentile believers) are a new temple in the Lord. Believers collectively are the body of Christ (Ephesians 2:16) and the manifestation of the Lord in the world. This includes Jew and Gentile alike; both are made into one. That formation has already occurred, and is through Christ, not rituals (like circumcision).

Paul is even more descriptive in verse 22 when he writes: you also are being built together into a dwelling of God in the Spirit. Paul is saying that God's Spirit dwells and lives inside of believers, just as His presence once filled the temple (Exodus 40:34-35, 1 Kings 8:10-11).

Paul claimed that God lives inside believers and that our bodies are His temple when he rhetorically asked the immature believers of Corinth if they knew that their body is a temple of the Holy Spirit and that God's Spirit dwells inside of them (1 Corinthians 3:16, 6:19).

Because we are the body of Christ, a living temple in the Lord, and are being fitted into a dwelling of God in the Spirit (v 22), Paul will exhort believers to:

"to grow up in all aspects into Him who is the head, even Christ, from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love."
(Ephesians 4:15-16)

Finally, the Greek tense and voice of the actions in the phrases that are translated—being fitted together (v 21) and—being built together (v 22)—are significant.

The tense in both expressions is the present/continuous which describes a continual or ongoing action or process instead of a one-time event. This is in line with how the Bible teaches that our spiritual growth and maturity is a constant process throughout this lifetime.

Birth is a one-time event that is a gift we are freely given. Growing up is a process. In this life we are always to be growing and maturing in Christ. We are always to be allowing Him to sanctify us and make us more like Himself. We will never "arrive" at a place where spiritual growth is no longer necessary in this lifetime. Believers are continually being built and fitted together and are never complete in this lifetime.

The voice in both instances of the expressions—being fitted together and being built together—is passive. Passive voice means that the subject, which in this context is you believers, receives the verb’s action instead of performing it. God, His Spirit, and or Jesus Christ is the One who is doing the fitting and building. God is the one who is growing us and sanctifying us.

God is fitting and building us together in Him throughout this lifetime as we walk in His Light (Ephesians 5:8-16, 1 John 1:7). God will complete this good work that He has begun in us at our judgement (Philippians 1:6).

Paul's teaching throughout Ephesians 2 stands in direct opposition to those who taught that Gentiles must be circumcised and become Jewish in order to belong to God. The Apostles rejected this teaching at the Jerusalem Council (Acts 15:1-29). Paul repeatedly opposed it throughout his letters (Romans 3:28-30, Galatians 2:15-21, 5:1-6, Philippians 3:2-3). If believing Gentiles are already fellow citizens with the saints, members of God's household, and part of His holy temple through faith in Christ, then circumcision cannot be a requirement for entering God's family. God's household is built upon faith in Jesus Christ and His finished work, not upon works performed by human hands.

In Ephesians 3, Paul, will continue by explaining both the mystery of God's plan to redeem the Gentiles and his own role in this plan as God's apostle to the Gentiles.