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Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being.
Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews.
Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain.
Now therefore ye are no more strangers and foreigners - You are reckoned with the people of God. You are entitled to their privileges, and are not to be regarded as outcasts and aliens. The meaning is, that they belonged to the same community - the same family - as the people of God. The word rendered “strangers” - ξένοι xenoi- means “foreigners in state,” as opposed to citizens. The word rendered “foreigners” - πάροικοι paroikoi- means “guests in a private family,” as opposed to the members of the family. “Rosenmuller.” Strangers and such as proposed to reside for a short time in Athens, were permitted to reside in the city, and to pursue their business undisturbed, but they could perform no public duty; they had no voice in the public deliberations, and they had no part in the management of the state. They could only look on as spectators, without mingling in the scenes of state, or interfering in any way in the affairs of the government.
They were bound humbly to submit to all the enactments of the citizens, and observe all the laws and usages of the republic. It was not even allowed them to transact any business in their own name, but they were bound to choose from among the citizens one to whose care they committed themselves as a patron, and whose duty it was to guard them against all injustice and wrong Potter‘s Greek Ant. i. 55. Proselytes, who united themselves to the Jews, were also called in the Jewish writings, “strangers.” All foreigners were regarded as “strangers,” and Jews only were supposed to have near access to God. But now, says the apostle, this distinction is taken away, and the believing pagan, as well as the Jew, has the right of citizenship in the New Jerusalem, and one, as well as another, is a member of the family of God. “Burder,” Ros. Alt. u. neu. Morgertland, in loc. The meaning here is, that they had not come to sojourn merely as guests or foreigners, but were a part of the family itself, and entitled to all the privileges and hopes which others had.
But fellow-citizens with the saints - Belonging to the same community with the people of God.
And of the household of God - Of the same family. Entitled to the same privileges, and regarded by him as his children; see Ephesians 3:15.
Suddenly the discourse was interrupted by the descent of the Holy Spirit. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. AA 139.1
“Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.” AA 139.2
Thus was the gospel brought to those who had been strangers and foreigners, making them fellow citizens with the saints, and members of the household of God. The conversion of Cornelius and his household was but the first fruits of a harvest to be gathered in. From this household a wide-spread work of grace was carried on in that heathen city. AA 139.3
Read in context »The hearts of Paul and his associate workers were drawn out in behalf of those who 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.” Through the untiring ministrations of the apostles to the Gentiles, the “strangers and foreigners,” who “sometimes were far off,” learned that they had been “made nigh by the blood of Christ,” and that through faith in His atoning sacrifice they might become “fellow citizens with the saints, and of the household of God.” Ephesians 2:12, 13, 19. AA 175.1
Advancing in faith, Paul labored unceasingly for the upbuilding of God's kingdom among those who had been neglected by the teachers in Israel. Constantly he exalted Christ Jesus as “the King of kings, and Lord of lords” (1 Timothy 6:15), and exhorted the believers to be “rooted and built up in Him, and stablished in the faith.” Colossians 2:7. AA 175.2
To those who believe, Christ is a sure foundation. Upon this living stone, Jews and Gentiles alike may build. It is broad enough for all and strong enough to sustain the weight and burden of the whole world. This is a fact plainly recognized by Paul himself. In the closing days of his ministry, when addressing a group of Gentile believers who had remained steadfast in their love of the gospel truth, the apostle wrote, “Ye ... are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” Ephesians 2:19, 20. AA 175.3
Read in context »Not in their own power did the apostles accomplish their mission, but in the power of the living God. Their work was not easy. The opening labors of the Christian church were attended by hardship and bitter grief. In their work the disciples constantly encountered privation, calumny, and persecution; but they counted not their lives dear unto themselves and rejoiced that they were called to suffer for Christ. Irresolution, indecision, weakness of purpose, found no place in their efforts. They were willing to spend and be spent. The consciousness of the responsibility resting on them purified and enriched their experience, and the grace of heaven was revealed in the conquests they achieved for Christ. With the might of omnipotence God worked through them to make the gospel triumphant. AA 595.1
Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: “They that are far off shall come and build in the temple of the Lord;” and Isaiah declares, “The sons of strangers shall build up thy walls.” Zechariah 6:12, 15; Isaiah 60:10. AA 595.2
Writing of the building of this temple, Peter says, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” 1 Peter 2:4, 5. AA 595.3
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