Romans 8:1-4

Some believers are plagued by feelings of condemnation. Either they think they’ll never live up to God’s expectations for them or they’re nearly drowning in guilt over past sins. These men and women cannot seem to shake the sense that God is displeased with their puny efforts at being Christlike.

The book of Romans confronts this lie head-on: “There is therefore no condemnation to those who are in Christ Jesus” (Rom. 8:1). When the Savior went to the cross on our behalf, He lifted the blame from our shoulders and made us righteous before God. Those feelings of condemnation do not belong to us; they are from Satan. He amplifies our guilt and feelings of inadequacy and then suggests that’s how the Lord feels about His “wayward child.” Nothing could be further from the truth. Our sins are wiped clean, and we are chosen and loved by God.

Condemnation is reserved for those who reject the Lord (John 3:36). Sin is a death sentence (Rom. 6:23). Anyone who chooses to cling to sin instead of seeking divine forgiveness must pay the penalty, which is an eternity separated from God. Two synonyms of condemn are ‘denounce’ and ‘revile.’ Those words certainly describe Jesus’ statement to unbelievers in Matthew 25:41: “Depart from me, accursed ones.”

There is no condemnation for those who receive Jesus Christ as their Savior. The believer’s penalty for sin is paid, and he can stand blameless before God. Trust in the Lord’s love and let go of Satan’s lie. God’s beloved children are covered by His grace and the sacrifice of Jesus Christ.

 The recent death of Oglala Sioux actor and activist Russell Means brought brief but broad attention to the chronic issues plaguing Native American communities in the United States. Means, who was quite a controversial figure, brought national attention to the poverty and discrimination suffered by many in Native communities in the 1970′s and 1980′s. He is credited with reviving the warrior image of the American Indian through guerrilla-tactic protests against the United States injustice against its indigenous peoples.(1)

One tragic episode of injustice was called “The Trail of Tears.” This was the name given to the forced relocation of the Cherokee Nation from their home among the mountains of North Georgia to the plains of Oklahoma.(2) In one of the saddest episodes of the fledgling democracy of the United States, men, women, and children were taken from their land, herded into makeshift forts with minimal facilities and food, and then forced to march a thousand miles. Human loss for the first groups of Cherokee removed from North Georgia was extremely high. While records reflect differing accounts of casualties, some estimate that about 4000 Cherokee died as a result of the removal.

The story of Native American relocation is now a part of the history of the developing United States, where the North Georgia story is not unique. Russell Means and many other activists for Indian causes remind us that other trails of tears were forged in the land from east to west.  While there were minority voices protesting against these federal government policies concerning relocation, including Davy Crockett (better known for his failed stand at the Texas Alamo), they were few and far between.(3) The country that had swelled on a tide of freedom also had an undertow of injustice toward its Native peoples.

In human terms, the crucifixion of Jesus demonstrates a horrible injustice committed against him. While Christians believe that God was at work even in the midst of this act of injustice, Jesus had committed no crime deserving of this death reserved for the worst criminals. He was falsely accused, tortured, and nailed to the cross. Formal theology looks at the “injustice” of the crucifixion and seeks to explain the meaning of the event. Some theologians suggest that the atonement stands as the preeminent example of a sacrificial life in the face of injustice—an example which followers of Jesus are called to model in their own lives. Others see the Cross as the ultimate symbol of divine love or a demonstration of God’s divine justice against sin as the violation of his perfect law. Still others suggest the Cross overcame the forces of sin and evil, restored God’s honor in relation to God’s holiness and righteousness, and served as a substitution for the death we all deserved because of sin.(4)

While the meaning of the atonement may include a portion of all of these theories, I wonder about how the atonement might bring meaning to events like those suffered by Native peoples. And I wonder about how the atonement speaks to the personal injustices we all suffer, or commit against one another. Does the reality of the atonement give present meaning to the many injustices experienced and felt by many in today’s world?

The word atonement itself indicates that the willing offer by Jesus to absorb the injustices of the world creates the possibility to be at one, set right with God, and with one another. The apostle Paul indicates this in his second letter to the Corinthian Christians: “Now all these things are from God, who reconciled us to himself through Christ, and gave us the ministry of reconciliation, namely that God was in Christ reconciling the world to himself, not counting their trespasses against them, and he has committed to us the word of reconciliation” (2 Corinthians 5:18-19).

Christians believe that the enactment of reconciliation by God even through the human injustice perpetrated against Jesus, enjoins them to a ministry of reconciliation and justice. And the word of reconciliation—namely, that God has not counted our trespasses against us—frees us to give   the ministry of reconciling forgiveness to one another. Forgiveness, then, paves the way for justice.

I wish Russell Means could have known about many of these reconciling ministries. While at a local church gathering, I was introduced to a ministry that works with urban-dwelling Native Americans. Most are homeless and many struggle with alcohol and drug addiction. Like me, these individuals are far removed from the Trail of Tears. But like me, this organization wonders what meaning to assign to a tragic past. Clearly, all of us carry the events of our past into our present lives. In some cases, painful hurts and histories have ongoing repercussions. Cycles of violence, addiction, and despair are shaped, in part, by the meaning assigned to these past events. Therefore, this ministry seeks to reassign new meaning to difficult pasts through reconciliation and forgiveness.

In the same way, Christians who affirm the atonement of Jesus also affirm a God who enjoins them to do justice on behalf of others. The atonement gives meaning to the past that is redemptive for the present. Recognizing both our need for forgiveness and the need to offer forgiveness, we give meaning to those who need atonement today. Not simply an act of injustice perpetrated against Jesus, the atonement brings life, as surely as it binds us to give life to others.

Margaret Manning is a member of the speaking and writing team at Ravi Zacharias International Ministries in Seattle, Washington. 

(1) Robert D. McFadden, “Russell Means, Who Clashed With Law as He Fought for Indians, Is Dead at 72.” The New York Times, October 22, 2012.

(2) “The Trail of Tears,” About North Georgia, http://ngeorgia.com/history/nghisttt.html, accessed February 16, 2010.

(3) Ibid.

(4) Theories of the atonement as highlighted in Millard Erickson, Christian Theology (Grand Rapids: Baker Books, 1983), 781-823.

Morning “I will praise thee, O Lord.” / Psalm 9:1

 Praise should always follow answered prayer; as the mist of earth’s gratitude

rises when the sun of heaven’s love warms the ground. Hath the Lord been

gracious to thee, and inclined his ear to the voice of thy supplication? Then

praise him as long as thou livest. Let the ripe fruit drop upon the fertile

soil from which it drew its life. Deny not a song to him who hath answered thy

prayer and given thee the desire of thy heart. To be silent over God’s mercies

is to incur the guilt of ingratitude; it is to act as basely as the nine

lepers, who after they had been cured of their leprosy, returned not to give

thanks unto the healing Lord. To forget to praise God is to refuse to benefit

ourselves; for praise, like prayer, is one great means of promoting the growth

of the spiritual life. It helps to remove our burdens, to excite our hope, to

increase our faith. It is a healthful and invigorating exercise which quickens

the pulse of the believer, and nerves him for fresh enterprises in his

Master’s service. To bless God for mercies received is also the way to benefit

our fellow-men; “the humble shall hear thereof and be glad.” Others who have

been in like circumstances shall take comfort if we can say, “Oh! magnify the

Lord with me, and let us exalt his name together; this poor man cried, and the

Lord heard him.” Weak hearts will be strengthened, and drooping saints will be

revived as they listen to our “songs of deliverance.” Their doubts and fears

will be rebuked, as we teach and admonish one another in psalms and hymns and

spiritual songs. They too shall “sing in the ways of the Lord,” when they hear

us magnify his holy name. Praise is the most heavenly of Christian duties. The

angels pray not, but they cease not to praise both day and night; and the

redeemed, clothed in white robes, with palm-branches in their hands, are never

weary of singing the new song, “Worthy is the Lamb.”

 

Evening “Thou that dwellest in the gardens, the companions hearken to thy voice: cause

me to hear it.” / Song of Solomon 8:13

 My sweet Lord Jesus remembers well the garden of Gethsemane, and although he

has left that garden, he now dwells in the garden of his church: there he

unbosoms himself to those who keep his blessed company. That voice of love

with which he speaks to his beloved is more musical than the harps of heaven.

There is a depth of melodious love within it which leaves all human music far

behind. Ten of thousands on earth, and millions above, are indulged with its

harmonious accents. Some whom I well know, and whom I greatly envy, are at

this moment hearkening to the beloved voice. O that I were a partaker of their

joys! It is true some of these are poor, others bedridden, and some near the

gates of death, but O my Lord, I would cheerfully starve with them, pine with

them, or die with them, if I might but hear thy voice. Once I did hear it

often, but I have grieved thy Spirit. Return unto me in compassion, and once

again say unto me, “I am thy salvation.” No other voice can content me; I know

thy voice, and cannot be deceived by another, let me hear it, I pray thee. I

know not what thou wilt say, neither do I make any condition, O my Beloved, do

but let me hear thee speak, and if it be a rebuke I will bless thee for it.

Perhaps to cleanse my dull ear may need an operation very grievous to the

flesh, but let it cost what it may I turn not from the one consuming desire,

cause me to hear thy voice. Bore my ear afresh; pierce my ear with thy

harshest notes, only do not permit me to continue deaf to thy calls. Tonight,

Lord, grant thine unworthy one his desire, for I am thine, and thou hast

bought me with thy blood. Thou hast opened mine eye to see thee, and the sight

has saved me. Lord, open thou mine ear. I have read thy heart, now let me hear

thy lips.

O you who dwell in the gardens, with companions listening for your voice; let me hear it.    Song of Songs 8:13

 My sweet Lord Jesus remembers well the garden of Gethsemane, and although He has left that garden, He now dwells in the garden of His church: There He discloses Himself to those who keep His blessed company. The voice of love with which He speaks to His beloved is more musical than the harps of heaven. There is a depth of melodious love within it that leaves all human music far behind. Tens of thousands on earth, and millions above, are consumed with its harmonious accents. Some whom I know well, and whom I greatly envy, are at this moment hearkening to the beloved voice.

O that I were a partaker of their joys! It is true some of these are poor, others bedridden, and some near the gates of death; but, my Lord, I would cheerfully starve with them, pine with them, or die with them if I might simply hear Your voice. Once I heard it often, but I have grieved Your Spirit. Return to me in compassion and once again say to me, “I am your salvation.”

No other voice can content me. I know Your voice and cannot be deceived by another; let me hear it, I pray You. I do not know what You will say, nor do I make any condition, my Beloved; simply let me hear You speak, and if it be a rebuke I will bless You for it. Perhaps the cleansing of my dull ear will require a painful surgery, but let it cost me what it will, I have only one consuming desire—to hear Your voice.

Pierce my ear with Your harshest notes, but do not allow me to remain deaf to Your calls. Tonight, Lord, grant Your unworthy servant his desire, for I am Yours, and You have bought me with Your blood. You have opened my eyes to see You, and the sight has saved me. Lord, open my ear. I have read Your heart; now let me hear from Your lips.

Family Reading Plan Hosea 4   Psalm 119:121-144