Bridging atonement

The doctrine of the atonement can be defined as God reconciling the world to himself through the sacrificial death of his Son, Jesus Christ (2 Cor 5:19-21). Central to this idea is the necessity for an acceptable sacrifice to appease divine wrath and to make up for the people’s inherent inability to redeem themselves.¹ While this definition is generally straightforward, significant complexities arise when we seek to translate them into Asian cultural contexts.

For instance, although animistic cultures may be acquainted with practices such as blood sacrifice and appeasing spirits, the concepts of sin and divine forgiveness may appear less familiar or relevant. The theological emphasis on reconciling divine justice and mercy may also present a conceptual challenge. In line with this, some have raised doubts about the relevance of language and images of atonement within societies structured around the shame-honor dynamics.²

In many Asian cultural milieus, individuals hold deeply ingrained values not necessarily rooted in Judeo-Christian traditions. Moral accountability operates within a different paradigm. For example, the collective approval and acceptance of one’s community may hold greater significance than the demands of a personal God. How, then, can we articulate the doctrine of the atonement in a manner that deeply resonates with Asian cultures?

Much has already been written about using cultural bridges, such as local traditions, customs, or symbols that can help convey the message of atonement. A fruitful branch of these approaches relates to the image of exile or banishment. This holds particular weight because the act of banishing individuals who have brought dishonor to their families or communities remains a prevalent practice. By incorporating this motif into discussions surrounding atonement, we can tap into familiar narratives and provide a nuanced understanding of redemption and restoration within the context of many Asian cultures.

In Part 1 of exploring the theme of exile, we will first delve into two biblical stories where the notion of exile stands as a prevailing motif. Secondly, we will briefly draw parallels between the concept of exile in the Scripture and its role in how Asian cultures deal with shame. Then, we will outline the various dimensions of the exilic experience, which also resonates with the challenges faced by contemporary Asian societies.

Through this process, I hope to show that the biblical concept of exile can provide a theological lens for understanding the challenges faced by ordinary individuals in their daily lives. Most importantly, we will draw upon concrete examples where the need for atonement is profoundly evident. These insights will lay the groundwork for Part 2, where we will see that Christ’s substitutionary death constitutes an experience of banishment. Through his atoning work, Christ nullifies every aspect of humanity’s exile from the embrace of God’s provision and care.

Banished from God’s presence

The earliest instance where one can encounter the image of human exile is found in the book of Genesis. Adam and Eve were brought into fellowship with God, enjoying his generous provision in the Garden. As long as the couple respected the boundaries of their freedom (Gen 2:16-17), they could be stewards over other creatures. Here, human flourishing was inseparable from divine provision and purpose.

However, Adam and Eve dishonored God through disobedience, ultimately leading to their expulsion from the Garden (Gen 3). Victor Hamilton rightly describes how in this act, Adam and Eve “not only fail to gain something they do not presently have; the irony is that they lose what they currently possess: unsullied fellowship with God. They found nothing and lost everything.”³ That the couple dishonored God can be demonstrated by their lack of gratitude for abundant provision and their disbelief in God’s word by trusting the serpent.

Another poignant example illustrating the experience of exile is found in the story of Israel’s captivity. When King Jehoiakim of Judah faced the threat of Babylonian invasion, he solicited the support of Egypt (2 Kgs 23-24). Instead of believing that God would fulfill his promise of protection, the people of Judah took refuge in their political alliances. Consequently, Judah fell under the siege of Nebuchadnezzar, and the people were exiled from their homes and subjected to tyranny in foreign territories.

Each of these accounts underscore the reality that dishonoring God leads to expulsion from the realm of his provision and protection. This response is rooted in God’s unwavering commitment to preserve the sanctity of his name. Ezekiel notes that whether God brings judgment or restoration, divine action is determined by how his name is treated (vv. 36:20-23; 32).⁴ The apostle Paul also references this idea, quoting the prophet Isaiah in Rom 2:24: “The name of God is blasphemed among the Gentiles because of you.” This theme of protecting the honor of one’s name within a covenant relationship resonates with the familial dynamics prevalent in many Asian cultures.

An ordinary tale

Lumayas ka sa tahanang ito at huwag ka nang babalik! (“Leave this home, and don’t you ever come back!”).⁵ This is a familiar phrase in Filipino households, denoting a steadfast commitment to upholding family honor and recognizing the role of shame in shaping one’s moral life within society. The head of the household maintains the authority to banish a child for refusing to adhere to filial piety. This offense may occur when he or she develops relationships with undesirable individuals, engages in criminal and immoral activities, or even renounces the family’s faith or religion.

Another sentiment often expressed during family confrontations is, Wala kang utang na loob! (“You have no gratitude!”). Preserving the honor of the family and honoring one’s utang na loob (literally, “debt of gratitude”) goes beyond mere obligation. According to Charles Kaut,

The greatest strength of utang na loob is manifested in the parent-child relationship. Life is an unsolicited gift and thus the basis of a debt which cannot be repaid. In later life the child must obey and care for his parents who have given him his very existence. Except in rare instances, there will remain throughout the life of the parent a unilateral debt relationship. It should be mentioned that having children is thought of as a part of one’s payment of his debt to his own and his spouse’s parents, but this does not detract from the obligation of the newborn to its parents.⁶

As such, dishonoring the family’s name is considered as a deliberate rejection of the love and sacrifices of those who have cared for and supported the family unit.

Drawing parallels with the biblical examples, banishing a family member is first a means of dissociating with shame. Second, it is a punishment through deprivation. One is stripped of necessities for survival and flourishing. Lastly, expulsion is often imposed to warn other family members, particularly the siblings, of the possible repercussions if they, too, disgrace the family.

This practice of sending individuals into exile as a consequence of dishonoring behavior reflects the separation between God and humanity and can serve as a relevant illustration for explaining the necessity of atonement. To further understand this relationship, we can consider three aspects of exilic experience: homelessness, alienation, and oppression.

Homelessness. The presence of guilt and shame, expressed in Adam and Eve’s effort to conceal disgust of themselves, signals that sin has already entered the world (Gen 3:7). While their earthly existence was marked by adversity, Adam and Eve experienced their most severe punishment when God expelled them from his presence: “the Lord God sent him [Adam] out from the garden of Eden… So he drove the man out” (Ge 3:23-24). This is a profound separation from the intimate communion they once shared with their Creator and provider. Since then, homelessness, or the absence of a permanent dwelling, has become part of human existence.⁷

Adam and Eve could have stayed in the Garden, especially after God provided them with garments to cover their guilt. Given that the ground was already cursed, they could have served their punishment within the Garden. Their expulsion stemmed from a more profound reason. Genesis 3:22 suggests that if Adam and Eve eat the fruit from the Tree of Life, they could attain eternal life while remaining in their fallen condition.⁸

God prohibits such an outcome; hence humanity must face mortality. “Until the restoration of all things,” says Meredith Kline, “the earth has taken on the character of a wilderness… It is a realm under the shadow of death.”⁹ If eternal life will be available, it will not be through an object that will permanently sever our fellowship with God.

How do we reconcile the concept of homelessness with our comfortable living conditions in the present? John Calvin acknowledges that, albeit temporary, our home on this earth is still an expression of God’s grace towards humanity:

God mercifully softens the exile of Adam, by still providing for him a remaining home on earth, and by assigning to him a livelihood from the culture—although the laborious culture—of the ground; for Adam thence infers that the Lord has some care for him, which is a proof of paternal love.¹⁰

It is also worth noting that, like the Garden of Eden, the land is central in describing God’s relationship with Israel. It encapsulates God’s covenantal promise to the patriarchs Abraham, Isaac, and Jacob. Covenant blessings are bestowed through agricultural abundance in establishing the nation of Israel. The divine landowner chooses the stewards and controls how much blessing the land yields.

Yet the dire consequences of disobedience are also channeled through the land. It will not only be infertile but also be taken away from the people of Israel. To be exiled is to be displaced from one’s homeland. The prophet Jeremiah foresees that a sense of longing and melancholy will overshadow the people’s collective consciousness “in the days of… affliction and homelessness” (Lam 1:7). The Scripture offers numerous expressions in describing the homelessness of God’s people in exile. This includes being broken off and scattered, uprooted, outcasts, and sold and sent away.¹¹

These stories convey how God provides a dwelling place where humankind is meant to be nurtured and sustained. Within this abode, it is God’s desire for his will to be respected. Any failure to do so results in expulsion from his presence and provisions.

Alienation. The initial experience of alienation occurred when Adam and Eve covered themselves and tried to hide from the presence of God (Gen 3:7-8). They felt displeasure with their appearance, believing themselves unworthy of being seen even by their Creator. After their expulsion, their sense of estrangement deepened as they became acquainted with shame, hardship, and danger. Although families grew and communities began to form, humanity grew increasingly accustomed to sinful living. Thus, an ungodly generation dominated the earth, provoking God’s judgment once more (Gen 6).

Nowhere has alienation been more evident than in the exile of God’s people because of their idolatry. Isaiah addresses the inhabitants of Jerusalem and Judah, saying, “your iniquities have made a separation between you and your God, and your sins have hidden his [God’s] face from you so that he does not hear” (59:1). The people became wanderers among the nations. They were supposed to be a nation that welcomes outcasts and aliens (Deut 5:14, 15:1; 23:15-16). But they forget their “resting place” and settle for “mountain to hill” (Je 50:6) like a “wild ass wandering alone” (La 8:9). Hunger drove them to such desperation that they lost their sense of humanity and behaved like wild animals (Lam 1:11; 2:12; 4:4, 9-10).

It is interesting that some prophets describe Israel’s captivity as banishment into the “wilderness” (Ezek 20:35; Jer 9:10, 16:14). Thus, Israel is not only deprived of provisions but also alienated from their historical roots, which are an integral part of their covenantal relationship with God. Placed in unfamiliar surroundings, they are compelled to adapt their identities and beliefs. Despite efforts to cling to their inherited customs, the necessity for survival often requires some level of assimilation for those in exile.

First, on a social level, pagan names are often imposed on those in exile. For instance, despite Daniel and his friends’ courage in challenging the rulers of Babylon and refusing to worship foreign gods, they nonetheless conformed to certain pagan customs. They did so by adopting names that held idolatrous nuances. Most notably, Daniel became known in the king’s court as “Belteshazzar”— a name apparently connected to a Babylonian god (Bel or Marduk). By accepting the name, he was later referred to by the king as a “spirit of the holy gods” (Dan 4:8).

Secondly, in exile, one cannot be selective about which tasks to undertake. Taking Daniel as an example again, he was appointed “chief of the magicians, conjurers, Chaldeans, and diviners” (5:11). One can only imagine the compromises he had to make to adequately fulfill his duties. While his influence in the royal court cannot be ignored (cf. 4:27), readers should acknowledge the necessity for compromise during his exile. However, the most notable aspect of alienation in the house of Israel during exile is the collapse of their religious life.¹²

Unlike the other prophets who were offering false hope to those in exile, Jeremiah admonished the remnants not only to adapt to their circumstances in the foreign land but also to “seek the welfare” of their oppressors (Jer 29:5-7). Praying to Yahweh for the prosperity of the hostile nation that had caused their downfall instead of seeking deliverance surely shattered their hope of imminent restoration.

Oppression. Certain forms of adversity are an inevitable aspect of exilic experience. The genealogies recorded after Adam and Eve’s exile attest to how death became a reality (Gen 5). The threat to life epitomizes oppression. Outside of God’s providential care, injustice arose, pushing humanity to further depravity. People became hostile with one another, which culminated in dreadful acts of violence.

Furthermore, oppression became a significant aspect of the challenges encountered by the patriarchs, particularly because they were wandering tribes. Along the journey to the promised land, the Israelites were ensnared by hostile forces (Exod 17:8-16; Deut 25:17-19). It was only through conquest and the subsequent division of the land that they could secure a temporary homeland, providing respite from the dangers of their wandering existence.

The Scripture vividly depicts the physical tribulations the Israelites endured in their exile.¹³ Among these hardships, they were shackled and transported in chains, a fate Jeremiah himself experienced firsthand (Jer 39:7, 40:1; Lam 3:7). Then the Israelites suffered servitude. It is not uncommon for conquering nations to subjugate their captives to fend off revolts, augment the labor force (Isa 14:3), and mobilize them as part of their armed forces.

There were further constraints, such as restricted access to food, limitations on religious expression, and the constant pressure to participate in pagan practices. These harsh conditions during exile became deeply entrenched in the collective memory of the Israelites, a testament to the enduring legacy of oppression throughout their tumultuous history.

The experience of homelessness, alienation, and oppression is not unique in the biblical story but transcends the places and cultures. As such, it could provide a backdrop for establishing the universal need for atonement. For people from cultures where certain biblical concepts lack direct equivalents, the relationship between being exiled in shame and seeking redemption is a powerful means of illustrating what the Son of God has accomplished on the cross.¹⁴

Homelessness, alienation, and oppression in Asia

In many ways, the biblical motif of exile resonates closely in Asian cultures. First, it aligns with the cultural emphasis on honor and shame. Bringing dishonor to the family, especially to the person who provides, can lead to one’s banishment. This custom can be an effective metaphor to illustrate how sin deprives humanity of experiencing the presence of God. Secondly, being in exile often unfolds into a series of adversity. One can experience the struggle to find a dwelling (homelessness) and create a new sense of identity (alienation) in unfamiliar and often hostile environments (oppression).

Thirdly, we can draw further implications from the theme of exile for understanding some significant issues relevant to Asia. First, homelessness is a widespread concern across Asian cities. Families and individuals lacking proper shelter or residing in unsuitable environments like streets and slums are all too common. For example, Metro Manila, the largest city in my home country, harbors 3 million people living in these harsh conditions. This figure comprises a significant portion of the country’s homeless population of 4.5 million as of 2024.¹⁵ Seeing this difficult reality up close points us to a deeper reality beyond material deprivation; it reveals humanity’s broken state because of its separation God’s presence and provision.

Another relevant concern involves the experience of alienation in the form of personal, social, and cultural identity crises. This sense of estrangement can arise from a multitude of factors, including detachment from family and community, mental health issues, and lack of direction or purpose in life.

Finally, Asian nations regularly grapple with complex systems of oppression, including ethnic and religious discrimination, labor exploitation, and corruption. Most Asian countries have been shaped by colonial powers that left lasting imprints on their societal structures and attitudes. Nevertheless, the prevalence of oppression is not exclusive to Asia but is part of a global problem. Prejudices and a lack of empathy alone might not fully account for the oppression seen across different human societies. This concern requires a deeper examination, exploring the spiritual nature of the world and humanity.

While various belief systems offer insights into the nature of societal and personal challenges, none of them offer ultimate or complete solutions. For this, we need the theological insight of Scripture. There, we learn that in some sense, all creation experiences homelessness, alienation, and oppression because we dishonor our divine creator. We are still in exile and in desperate need for God’s atoning work. Only through Christ can we restore our honor and attain a permanent dwelling. The subsequent part of this article will primarily delve into this topic.