But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.

Hebrews 12:22a

I do not ask that you take them out of the world, but that you keep them from the evil one.

John 17:5

One of the biggest hurdles for Christians as they grapple with the adoption of Christian Reconstruction is this notion that New Covenant Christians are supposed to think of themselves as strangers, and exiles on the earth. They think, “How is it possible that we are to care so deeply about transforming this earth, when this place is not our home, and we are merely travelers on our way to our true spiritual home in heaven?” The pastors and preachers that they listen to attempt to drill this point through their heads over and over. Meanwhile the enemies of God take full advantage of this escapist mindset. Then Christians look at the world they’ve abandoned around them and conclude that this was all the way it was supposed to be. As theologian David Chilton wrote:

“It would have been much easier on the early Christians, of course, if they had preached the popular retreatist doctrine that Jesus is Lord of the “heart,” that He is concerned with “spiritual” (meaning non-earthly) conquests, but isn’t the least bit interested in political questions; that He is content to be “Lord” in the realm of the spirit, while Caesar is Lord everywhere else (i.e., where we feel it really matters). Such a doctrine would have been no threat whatsoever to the gods of Rome. In fact, Caesar couldn’t ask for a more cooperative religion! Toothless, impotent Christianity is a gold mine for statism: It keeps men’s attention focused on the clouds while the State picks their pockets and steals their children.”[1]

Under closer inspection, not only does the Bible not teach that New Covenant Christians are spiritual exiles, it teaches the opposite. Christians need to understand the difference between someone who is literally an exile (such as actual Christians living in the New Testament era dispersion who were exiles of the Assyrian or Babylonian conquest) and someone who is spiritually an “exile”.

In What Sense are New Covenant Christians “Exiles”?

The word “exile” is used to refer to New Covenant saints a total of three times. All three times are contained in one epistle, 1st Peter. The word is used to refer to actual physical exiles of “the dispersion” of Israel following their Babylonian exile in 586 B.C. by King Nebuchadnezzar II. These Israelites never moved back to Jerusalem and saw themselves as exiles living in the “dispersion.”

The “Dispersion”

The dispersion refers to the scattering or “diaspora” of Jewish communities outside of Israel. This dispersion occurred due to various historical factors, starting with the Assyrian and Babylonian exiles, and Greco-Roman rule.

In the context of the New Testament, “the dispersion” is significant because it led to the presence of Jewish communities in various regions where Christianity initially spread. These dispersed Jewish communities provided a fertile ground for the early Christian message to take root, as seen in the missionary activities of the Apostles. The New Testament often refers to these scattered Jewish communities, such as those in Asia Minor (modern-day Turkey), Greece, Rome, and beyond. For example, the Apostle Paul frequently visited synagogues in these regions to preach the Gospel to both Jews and Gentiles.

Overall, the New Testament “dispersion” played a significant role in the spread of Christianity and the development of early Christian communities outside of Judea, contributing to the diverse nature of the early Church. So it is not surprising that we see Peter utilizing the term in his address to the Christian (elect) “exiles” living in “the dispersion.”

In the first instance of the use of the term “exile” in 1st Peter 1:1, the Apostle opens his letter with the following:

“Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.”

1st Peter 1:1

This greeting is similar to other New Testament epistles which are written to Christians in various regions of the ancient world. For example, other New Testament epistles are addressed to “those in Rome” (Romans), to “the churches of Galatia” (Galatians), to “all the saints in Christ Jesus who are at Phillipi” (Philippians), “to the seven churches who are in Asia” (Revelation).

As Bible believing Christians, despite the stated recipients of these letters, we know that providentially these epistles are written for the entire church though we would not consider ourselves “Romans,” “Galatians,” “Philippians,” or “Asians.” Why then would we assume that all Christians are “elect exiles in the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” simply because 1st Peter is addressed the initial recipients as such?

The Apostle Peter repeats usage of the world “exile” again in the 17th verse of the same chapter, and again in the 11th verse of the 2nd chapter:

And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile.

1st Peter 1:17

 

Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.

1 Peter 2:11

Again, we must remember that the “elect exiles in the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” were indeed actual exiles and saw themselves as such since they did not live in Jerusalem. When scripture reminds us to keep our conduct honoring to God in various hardships (including those who living in exile) like we see in 1st Peter 2:11, it doesn’t then mean that dishonorable conduct is fair game in other contexts. There is no reason that this verse must necessitate that we must then consign all New Covenant Christians to ever live with the label of spiritual “exiles” (exile being a category of judgement and punishment). Again, this label of “exiles” refers to their literal, Babylonian exile. 

Scripture Teaches That New Covenant Christians are Not Spiritual Exiles

As stated earlier, it’s not just that scripture nowhere teaches that all New Covenant Christians are by definition, “spiritual exiles”, it’s that the scripture clearly teaches that New Covenant Christians are not spiritual exiles. This can most clearly be evidenced in the book of Hebrews.

Note the following New Testament use of the word “exile” in Hebrews chapter 11. It is used to contrast Old Covenant believers (Abraham etc.) as exiles in a far-off land, from New Covenant believers as citizens who have already arrived in the New Covenant! For clarity, the key words have been capitalized. Pay attention in this passage to the words “these” and “they”? Who is “these” and “they” referring to? Is it New Covenant believers or Old Covenant believers?

“THESE all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that THEY were strangers and EXILES on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, THEY desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a CITY.”

Hebrews 11:13-16

If you continue through the passage and follow the line of argument from the author of Hebrews, you then see the contrast in the following chapter as New Covenant Christians are compared to Old Covenant Christians: Pay attention to the words “But you.” Who is “you” referring to? New Covenant Christians! They are no longer weary and exiled travelers like Abraham who looked forward to these days. They have reached their spiritual destination in the New Covenant.

“BUT YOU have come to Mount Zion and to the CITY of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a NEW COVENANT, and to the sprinkled blood that speaks a better word than the blood of Abel.”

Hebrews 12:22-24

Taken together, Hebrews 11 and 12 make clear that the eschatological exiles are those who have not received the inheritance that Abraham and the saints of the Old Testament were looking forward to.

This is another reason why the Apostle Peter cannot be attributing to all New Covenant Christians the label of “spiritual exiles”. That would mean the Apostle Peter is contradicting the author of Hebrews. What would actually make sense (if we are not reading in our faulty presuppositions) is that Peter is simply referring to the literal exiles in the dispersion.

In the book of Galatians, we see another supporting example of the New Covenant being associated with “the Jerusalem above” (the “heavenly Jerusalem,” or “Mt. Zion”) and being contrasted with the Old Covenant and Mt. Sinai.

Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.

Galatians 4:24-26

This New Covenant “Jerusalem above” was the city which the Old Covenant spiritual exiles (like Abraham) looked forward to.

In Chapters one through ten of Hebrews, the author goes to great lengths to establish the supremacy of the New Covenant over and above the Old. The Old Covenant had formally ended with the atonement of Christ, but the vestiges of it were still hanging around. The temple in Jerusalem was still standing, the old priesthood was still around. It was all on its way out and about to “vanish away” with the destruction of the temple in AD 70, and yet there were still many Jews clinging on to it and rejecting Christ. The author of Hebrews pleads with these Jews to realize:

In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

Hebrews 8:13

Hebrews concludes with an exhortation to remember that the present city of earthly Jerusalem (the one that was passing away with along with the Old Covenant) was to be left in favor of the New Covenant of the heavenly Jerusalem. The old boat’s course was heading off a waterfall. Hop aboard the new boat!

For here we have no lasting city, but we seek the city that is to come.

Hebrews 13:14

To the contrary, we seek the Hebrews 13:14 “coming city” [2] which refers to the Mt. Zion of the New Covenant which had been established with the atonement of Christ. The New Covenant had come, but the vestiges of the Old Covenant were still lingering around, and that was about to end.

A Spiritual House, The Restoration of Exiled Israel

So if Christians are not to think of themselves as “spiritual exiles” how are we to think of dwelling with the Lord? Can we dwell with the Lord today? Or is that only a future reality? What does scripture say? Spiritually speaking, in the New Covenant, Christians are “being built together” into a dwelling place for God where his Spirit dwells among us.

The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man.

Acts 17:24

“And in him you too are being built together to become a dwelling in which God lives by his Spirit.”

Ephesians 2:22

As Ezekiel, Jeremiah, and the prophets foretold, and as the New Testament writers confirm, the New Covenant is the realization of God’s Holy presence being poured out among us so that He might dwell with his people in his Holy City, the New Jerusalem. This began at Pentecost and is known as “the restoration of Israel.”  Immediately after the risen Christ first appeared to the disciples, he gave them strict instructions to stay in Jerusalem and wait for the outpouring of the Holy Spirit. Note when the disciples asked the newly risen Christ:

So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 

Acts 1:6

The disciples knew their scriptures well enough to know that the prophets had foretold that the New Covenant which the Messiah would usher in would be one in which the outpouring of the Spirit of God upon his people would go hand in hand with the restoration of Israel from its exiled state. This can be seen in places like Joel 2-3, Jeremiah 31:31-33 and Ezekiel 36:24-28:

“I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God.”
Ezekiel 36:24-28

“Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.
Jeremiah 31:31-33

The New Covenant means the end of any Spiritual judgement of exile for the people of God. The old Christmas hymn “Oh Come, Oh Come Emmanuel” gets this right.

“O come, O come, Immanuel, and ransom captive Israel. That mourns in lonely exile here. Until the Son of God appear.”

Jesus’ response to the disciple’s questions was not to rebuke them for believing the restoration of Israel (Pentecost) was imminent. It was to call them to patiently wait for this blessed event and not to demand to know the exact time.

He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

Acts 1:7

So what happens in the rest of Acts Chapter 1? Jesus goes up to Heaven and while the disciples wait for Pentecost, they choose a replacement for Judas. Then we arrive at Chapter 2, and what is the very next event that takes place? Pentecost! That didn’t take long.

“When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.”

Acts 2:1-4

 

This blessed event is the realization of the promise God made to his people, that he would restore the fortunes of Israel and that he would cause them to dwell again with God in the temple he would prepare for them.

The book of Ephesians makes clear that when Gentile Christians are joined together into the spiritual house of God along with the Jews, they become “no longer strangers or aliens,” but rather “citizens.” Now both Jews and Gentiles can consider themselves citizens who have come to the place God has prepared for them; the Holy Temple indwelt by the Holy Spirit.

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.”

Ephesians 2:19-22

It may be appropriate to think of ourselves as being strangers and exiles to “worldliness” or “fleshliness,” but not in a “this world is not my home I’m just a passin through” sense. To the contrary, Jesus Christ prayed not that we would be taken out of the world, but that we would be protected from the evil one (John 17:5). We are told that we are representatives of heaven, and we will one day inherit the earth (Matthew 5:5). Rather than disinterested escapists, we are to be the light that scatters the darkness (Matthew 5:14). We are to be leaven that works through the whole lump (Matthew 13:33). We are to be salt that preserves the good (Matthew 5:13) To grow from a mustard seed to a giant Cedar (Matthew 13:31-33). A stone that becomes a great mountain (Daniel 2:44-45). That is the nature of the Kingdom. One where we pray and act towards having what is done in heaven be done on earth. In the power of the Holy Spirit, we are to heavenize the earth (Matthew 6:10).

We are heavenly citizens on the earth and heaven is coming here to be united with earth. At the same time, we await its consummation (final judgement, resurrection) – so there is an already/not yet and a progressive aspect to the unfolding of history. We must be careful not to assign gospel transformation of this world as fatalistically belonging to the “not yet” proportion. By the power of the Holy Spirit, we are commissioned to be immersed in that project “already.” The great commission calls us to disciple the nations, to teach them Christ’s commands. It is more than just personal evangelism. We are participating in God’s work of bringing heaven’s ways to earth and thus meshing the two.

Often times preachers and theologians will compare the Christian church to exiles in Babylon as if we are in the same predicament today as they were in back then. To the contrary, as the church, we are not under the judgement of exile, in Christ we have been set free. Typologically and symbolically, the church is not in exile in Babylon, we’re crossing the Jordan river with Joshua as we enter the land of Canaan to make Holy War. The weapons of are warfare are different (the Gospel and discipleship), but we are not in spiritual exile, stuck in spiritual Babylon.

As the church, we must get out of any kind of dithering disposition of perpetual survival only mode. The kingdom isn’t about defending a few outposts around the world. It’s an invading army looting and destroying the defunct kingdom of Satan with the Gospel of the person, work and kingdom of the Messiah Jesus Christ in the power of the Holy Spirit.

[1] Chilton, David. Days of Vengeance: An Exposition of the Book of Revelation. Tyler, TX: Dominion Press, 1987.

[2] “the coming city” is a better translation than “the city that is to come” as rendered in the ESV. Young’s Literal Translation renders the verse “for we have not here an abiding city, but the coming one we seek.”