The spiritual house of God, full of living stones (us) who serve the cornerstone (Christ), live their lives as a holy nation among the nations. We are like resident aliens—long-term residents of a city or world that is not our own. For we are seeking a better city “that has foundations, whose designer and builder is God” (Heb 11:10). Put more directly, “For here we have no lasting city, but we seek the city that is to come” (Heb 13:14).

Christians sometimes debate politics. Some reason that if a nation has a majority of Christians, then we might speak of a Christian Nation with particular Christian laws and habits. Others hope for a new political order ushered in by Christ on earth that revives the laws of the old covenant for today.
Given the landscape of these debates, I wonder why few discussions highlight Peter’s political theology as expressed in 1 Peter? There, he provides not only political categories to identify us as Christians but also specific ways in which we act out this identity politically, economically, and socially as well as what it looks like when political powers use force against Christians.
While Peter does not aim to answer every question (and we should not press this one letter to do so), the apostle gives us categories for political identity and action. As Peter argues, we should see ourselves as resident aliens who do not belong to this world because we are born again as a holy nation and royal priesthood whose political orientation focuses on proclaiming God’s excellencies and holiness of action.
Resident Aliens
Peter opens the letter by calling Christians “elect exiles” in a diaspora (1 Pet 1:1). The reason why Christians are exiles in this world is because they are a new people: “Once you were not a people, but now you are God’s people” (1 Pet 2:10). Peter here draws on Hosea just as Paul does in Romans to indicate that Jews and Gentiles together are one new people of God (Hos 1:6, 9, 10; 2:23; Rom 9:25, 26; 10:19).
In the language of the anonymous letter to Diognetus, written in the early 100s, Christians are a “third race” (Letter §1). In Paul’s wording, Christ has created “in himself one new [human being] in place of the two,” that is, Jews and Gentiles (Eph 2:15).
As newly born again (1 Pet 1:3, 23; 2:2), Christians become a new human being, distinct from Jew and Gentile—the other two biblical categories for people groups. We are in the analogy of Peter “living stones” that make up “a spiritual house” (1 Pet 2:5). As living stones in this spiritual temple, we become a “royal priesthood” and a “holy nation” whose vocation is to offer “spiritual sacrifices” (1 Pet 2:9, 5).
Because we no longer belong to this world and our inheritance lies in heaven (1 Pet 1:4), we have become a people for God’s own possession (1 Pet 2:9). We are sojourners and exiles, explains Peter (1 Pet 2:11). In other words, we are akin to the modern category of resident aliens, which is what the Greek word for sojourner means.[1]
As Craig Keener explains, “As members of a new people (1 Pet. 2:9–10), Christ-followers are aliens on earth (1:1, 17; 2:11), but they should behave honorably in human societies, just as societies expected of other resident aliens (2:12–14) (1 Peter, 147).”
The biblical analogies of Israel in exile as they resided in Babylon, willing the good of the city of there, apply today (Jer 29:7). Hence, Peter even says he is writing from the city of Babylon in the letter’s closing (1 Pet 5:13).
And even further back, Abraham teaches us what it means to be called out of the land in which we were first born to seek the city of God. Keener again explains, “Abraham is a “foreigner” and “resident alien” among long-term residents of Canaan (Gen. 23:4), and the psalmist, echoing Abraham’s experience, is a “foreigner” and “resident alien” before God, like his ancestors (Ps. 38:13 [ET 39:12])” (1 Peter, 148).
“I am a sojourner and foreigner among you,” says Abraham (Gen 23:4). And so he was because he was not seeking a city built with human hands but one whose maker and founder was God.
The spiritual house of God, full of living stones (us) who serve the cornerstone (Christ), live their lives as a holy nation among the nations. We are like resident aliens—long-term residents of a city or world that is not our own. For we are seeking a better city “that has foundations, whose designer and builder is God” (Heb 11:10).
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Written by R.C. Sproul |
Wednesday, March 20, 2024
Christ accomplished what He set out to accomplish, the job the Father had designed for Him to do. God’s sovereign will is not at the whim and mercy of our personal and individual responses to it. If it were, there is a theoretical possibility that God’s plan could be thwarted and, in the end, no one might be saved. 

To begin to unravel the misconceptions about the doctrine of limited atonement, let’s look first at the question of the value of the atoning sacrifice of Jesus Christ. Classical Augustinianism teaches that the atonement of Jesus Christ is sufficient for all men. That is, the sacrifice Christ offered to the Father is of infinite value. There is enough merit in the work of Jesus to cover the sins of every human being who has ever lived and ever will live. So there is no limit to the value of the sacrifice He made. There is no debate about this.
Calvinists make a distinction between the sufficiency and the efficiency of the atonement. That distinction leads to this question: was Jesus’ death efficient for everybody? In other words, did the atonement result in everyone being saved automatically? Jesus’ work on the cross was valuable enough to save all men, but did His death actually have the effect of saving the whole world? This question has been debated for centuries, as noted above. However, if the controversy over limited atonement was only about the value of the atonement, it would be a tempest in a teapot because the distinction between the sufficiency and efficiency of the atonement does not define the difference between historic Reformed theology and non-Reformed views such as Semi-Pelagianism and Arminianism. Rather, it merely differentiates between universalism and particularism. Universalists believe that Jesus’ death on the cross did have the effect of saving the whole world. Calvinism disagrees strongly with this view, but historic Arminianism and dispensationalism also repudiate universalism. Each of these schools of thought agrees that Christ’s atonement is particular and not universal in the sense that it works or effects salvation only for those who believe in Christ, so that the atonement does not automatically save everybody. Therefore, the distinction between the sufficiency and efficiency of Jesus’ work defines particularism, but not necessarily the concept of limited atonement.
As an aside, let me say that while not everyone is saved by the cross, the work of Christ yields universal or near-universal concrete benefits. Through the death of Christ, the church was born, which led to the preaching of the gospel, and wherever the gospel is preached there is an increase in virtue and righteousness in society. There is a spillage from the influence of the church, which brings benefits to all men. Also, people around the world have benefited from the church’s commitment to hospitals, orphanages, schools, and so on.
The real heart of the controversy over limited atonement is this question: what was God’s intent or His design in sending Christ to the cross? Was it the purpose of the Father and the Son to make an atonement that would be made available to all who would put their trust in it, with the possibility that none might avail themselves of its benefits? In other words, was God’s purpose in sending Christ to the cross simply to make salvation possible? Or did God from all eternity plan to send Christ to die a substitutionary death in order to effect an actual atonement that would be applied to certain elect individuals?
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I hope this story helps people recognize the problems inherent in these approaches to ministry. The danger posed by Mr. Smiley (and teachers like him) is not his exuberant positive attitude, but rather his mishandling of God’s Word. He represents methods which misapply Scripture to affirm and empower people in their pursuit of worldly lusts. Like so many contemporary resources, his Bible study material (Orange-Aid) fails to utilize basic hermeneutical principles and lacks sound theology. His approach to small group ministry fails to address the real needs of struggling Christians seeking/needing sanctification (See Ms. Distressed). I pray this pilgrimage helps readers consider and evaluate the theology and methodologies utilized in their churches. Grab your sword, you’ll need it—the journey gets more perilous.

Christian awoke and knew he had been translated to a different place. He recently passed through the Enchanted Ground on his journey to the Celestial City. Now he found himself sitting on a bench in front of a large, paved lane. Fast moving carriages roared past him making honking noises. He thought it strange that no horses pulled them. The pilgrim slowly arose, staring these strange chariots. A yellow one slowed down, and a man inside said, “Hey buddy, do you need a ride?” Christian replied, “Yea.” He stopped and opened a hatch on the side of the carriage. The burly man said, “Hop in.”
Christian tentatively entered and asked, “What is this place?” Recognizing him as a foreigner, the driver responded, “You’re in America-land. Will this be cash or charge?”  Confused, the pilgrim raised an eye-brow.
Driver: How are you going to pay?
Christian: Will this suffice? (Handing him 5 golden shillings).
Driver: Sure! These are cool, where do you want to go?
Christian: I need to remain on the strait and narrow path. Do you know where I may find it?
Driver: Well, it’s Sunday, so I could take you to a sports bar to catch a game. When I visit a new place, I like to check out the local pubs.
Christian: It’s the Lord’s Day? Then take me to a church!
Driver: Giving Christian an odd look he replied, “You got it.”
Traversing the large city, the driver pointed out many church buildings. Christian was astounded by all the varieties of churches the driver showed him. He saw many names on church signs he didn’t recognize. Christian was astounded by such freedom to worship without government intervention. Pulling up to a massive building, the driver shot him a look of satisfaction.
Driver: My sister goes to this church—and it’s one of the biggest in the city! You should check it out.
Getting out of the taxi, Christian thanked the driver and gazed at the edifice before him. It was a massive building made up of various geometric shapes. A bright multi-colored sign read, “The Quest.” Hundreds of people streamed through the doors in the front. Christian joined them, noticing immediately most of them were not dressed like him. Not knowing what to expect, but being a seasoned Pilgrim, he gripped his sword and joined the crowd.
The inside was dazzling. He was immediately met by a young maiden who introduced herself as Mrs. Chipper. Gliding toward Christian she spoke with bubbly giddiness.
Mrs. Chipper: Welcome to The Quest! Can I help you find your place?
Christian: I’m here to worship the Lord with His people and learn from His Word. I’m on my way to the Celestial City and am always looking for companions who fear the Lord (Psalm 119:63).
Mrs. Chipper: Well you’re here just in time for our Super-Relevant Small Group Sharing Time. Follow me! Would you like a latte, mocha, espresso, or frappe-happy drink?
Christian: Thank you, but I have food to eat that you don’t know about (John 4:32).
The young lady led him through numerous winding corridors and past rooms containing odd things to Christian’s eyes (ping-pong tables, gym equipment, basketball courts, mini-golf courses, etc.). They finally arrived at a small room containing about 20 people sitting in a circle. Most engaged in what appeared to be joyful conversations.
Mrs. Chipper: This is Mr. Smiley, the Conversation Initiator.
Flashing a wide grin, the man (Mr. Smiley) pointed me to an empty chair and said with elation, “Join the conversation!” The people around Christian talked of all manner of things including the weather, sports, games, food, making money, and warranty plans you can buy for your carriage. Christian was befuddled because they did not speak the Language of Zion he had heard in his conversations at The Palace Beautiful.1 This made him long for that place where he might again converse with the likes of Piety, Prudence, Discretion, and Charity. He was roused from his contemplations by a man tapping his shoulder.
Mr. Me-Centered: Hey, would you like to go to the Cosplayer Creative Class? Since you’re wearing that strange armor, you would probably fit in with the role-players and drama team. My wife loves it!
Christian: Well, this is where the young lady led me—I’ll take it as God’s providence I should be here.
Mr. Me-Centered: What is God’s providence?
Christian: It’s the doctrine that God rules over all things directing them to fulfill His will.
Pulling out his scroll, Christian pointed the man to Matthew 10:29, “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father” (ESV). Christian continued to explain how God, “Covers the heavens with clouds; he prepares rain for the earth; he makes grass grow on the hills” (Psalm 147:8, ESV).
Christian: You see good sir, The Lord rules over the death of sparrows and He causes the grass to grow. Or as goodman Calvin explains: The Lord, “governs the vast machinery of the whole world.” Therefore, I trust Him to direct me where He purposes.
Mr. Me-Centered: That’s too deep for me, and what is that scroll you carry with you? We use the Orange-Aid materials here. Orange-Aid is tasty, and that old scroll seems bitter.
Just then, Mr. Smily spoke up addressing the group.
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