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The Identity of the ‘Strangers’ in Ephesians 2:12: An Exegetical Analysis
This exegetical study of The Identity of the ‘Strangers’ in Ephesians 2:12 is based on a b-greek discussion from December 19th, 2013. The initial contribution notes that Paul’s characterization of the situation as a “mystery” (μυστήριον) presents a challenge to interpretations that might suggest a return of the ten Northern Tribes of Israel. According to this perspective, such an event would not constitute a “mystery” given its clear articulation within the Hebrew Scriptures, specifically referencing passages like Ezekiel 37 (the two sticks becoming one).
The central exegetical issue revolves around the precise identification of the recipients described in Ephesians 2:12, particularly concerning the term ξένοι (“strangers” or “aliens”). The core question posed is whether this term, within its immediate context, could possibly refer to an Israelite (e.g., a member of the exiled Northern Tribes) rather than exclusively designating a non-Israelite (Gentile). The discussion highlights the phrases ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ (“alienated from the commonwealth of Israel”) and ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας (“strangers to the covenants of promise”) as critical for this determination, suggesting they function as near-synonymous descriptions pointing towards Gentiles. Understanding the identity of these “strangers” is crucial for interpreting Paul’s theology of reconciliation and the nature of the “mystery” revealed in Christ.
ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. (Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text reads τῷ καιρῷ ἐκείνῳ (“in that time/era”), whereas the SBLGNT (2010) includes the preposition ἐν, rendering it ἐν τῷ καιρῷ ἐκείνῳ (“in that time/era”). This is a minor stylistic variation that does not significantly alter the meaning.
From a textual critical perspective, the omission of ἐν before τῷ καιρῷ in the Nestle 1904 text (as presented here) is supported by a number of manuscripts, while its inclusion in critical editions like NA28 and SBLGNT is based on strong early manuscript evidence (e.g., P46, Codex Sinaiticus א, Vaticanus B, Alexandrinus A, D, G, P, Ψ). The NA28 text, like SBLGNT, includes the preposition, favoring the reading ἐν τῷ καιρῷ ἐκείνῳ. Lexically, several terms are vital for understanding this passage:
- ξένοι (xenos): According to BDAG, this term means “stranger, alien, foreigner.” KITTEL emphasizes an outsider status, often lacking the full rights or privileges of citizenship within a given community. In this context, it highlights those without an inherent claim to Israel’s covenantal promises.
- ἀπηλλοτριωμένοι (apēllotriōmenoi): The perfect passive participle of ἀπαλλοτριόω, meaning “to alienate, estrange.” BDAG notes its strong sense of separation from something to which one might otherwise belong or be connected. Here, it denotes a state of being completely cut off from the communal and legal structure of Israel.
- πολιτείας (politeias): BDAG defines this as “citizenship, commonwealth, community.” It refers to the collective body of citizens and their associated rights, privileges, and legal status. “The commonwealth of Israel” thus signifies the divinely established socio-religious and national identity of Israel.
- διαθηκῶν (diathēkōn): BDAG translates this as “covenant, testament.” In biblical usage, it denotes the solemn, divinely initiated agreements and promises between God and His people, Israel.
- ἐπαγγελίας (epangelias): BDAG defines this as “promise.” In this context, it refers specifically to the divine promises inherent in the covenants made with Israel.
Translation Variants and Grammatical & Rhetorical Analysis
Ephesians 2:12 is a powerful rhetorical accumulation of negative states, systematically dismantling any claim the Gentile readers might have had to God’s salvation prior to Christ. The verse describes their past condition through a series of participial phrases, each building upon the previous one to emphasize a state of complete disenfranchisement:
- χωρὶς Χριστοῦ (without Christ): This is the foundational separation, indicating their lack of saving relationship with God through His Messiah.
- ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ (alienated from the commonwealth of Israel): This phrase specifies the nature of their separation from God by linking it directly to their exclusion from Israel’s national and religious identity. The perfect passive participle underscores an established, enduring state of alienation.
- καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας (and strangers to the covenants of the promise): This phrase directly parallels the previous one, further clarifying and intensifying the nature of their exclusion. The conjunction καὶ links these two participles as nearly synonymous descriptions of being an outsider. The term ξένοι, combined with being “alienated from the commonwealth of Israel,” strongly points to those who were never inherently part of Israel’s divinely instituted structures or promises by birthright or covenant. While an Israelite could be *metaphorically* estranged, the cumulative force of these phrases describes a lack of intrinsic connection.
- ἐλπίδα μὴ ἔχοντες (having no hope): A consequence of their spiritual and covenantal exclusion, they lacked the eschatological hope rooted in God’s promises to Israel.
- καὶ ἄθεοι ἐν τῷ κόσμῳ (and without God in the world): This is the ultimate spiritual destitution, meaning they lived in a world without knowledge of the true God and His salvific plan, particularly in contrast to Israel’s monotheism.
The grammatical structure, with its series of participles modifying the implied subject (the readers), rhetorically emphasizes the profound depth of their prior separation. The parallelism between “alienated from the commonwealth” and “strangers to the covenants” creates a powerful, reinforcing image of complete outsider status. This structure, combined with Paul’s overarching theological framework, particularly his concept of the “mystery” as the inclusion of Gentiles (cf. Eph 3:6), strongly suggests that ξένοι here refers to non-Israelites. The argument that the return of the Northern Tribes would not constitute a “mystery” further supports this interpretation, as Paul’s “mystery” often involves a revelation previously hidden, specifically the co-heirship of Gentiles with Israel in Christ.
Conclusions and Translation Suggestions
The exegetical analysis of Ephesians 2:12, particularly regarding the terms ἀπηλλοτριωμένοι and ξένοι, strongly suggests that Paul is addressing Gentiles who were fundamentally separated from the national, spiritual, and covenantal heritage of Israel. The cumulative effect of the participles and the rhetorical parallelism underscore a comprehensive state of being an outsider, not merely an estranged or lost member of the Israelite community. The concept of “mystery” in Pauline theology typically refers to the divine revelation concerning the unexpected inclusion of Gentiles into God’s plan of salvation, further supporting the interpretation that the addressees were non-Israelites.
- “Remember that in that era you were without Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope and without God in the world.” This translation maintains a literal rendering, emphasizing the complete separation from both Christ and the foundational institutions and promises of Israel.
- “At that time, you were separated from Christ, excluded from Israel’s citizenship, and foreign to the promised covenants, without hope and without God in the world.” This version employs ‘excluded’ and ‘foreign’ to highlight the juridical and social distance from Israel, aligning with the Gentile interpretation and conveying the legal and communal implications.
- “For at that time you were apart from Christ, estranged from the community of Israel, and outsiders to the covenants that carried the promise, having no hope and without God in the world.” This option uses ‘estranged’ and ‘outsiders’ to convey the profound state of being disconnected from Israel’s divine heritage, emphasizing their previous lack of belonging.
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