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But that is life in a fallen world. Along with our hopes and joys there are always problems for which we simply have neither the strength nor the wisdom to meet the challenge. We need strength from above. Do not come near it, that you may know the way by which you shall go, for you have not passed this way before. Aside from the miraculous way the river was crossed, the most important feature of this chapter is the Ark of the Covenant.
Its prominence is stressed in the number of times it is mentioned in chapters 3 and 4 nine times in chapter 3 and seven times in chapter 4 and by the nature of the commands and statements given in its regard. It represented the person and promises of God. And such is the case with all of life. In verse 5, Joshua commands the people to consecrate themselves in view of the wonders God would work among them on the next day. This is not exactly what we might expect from a military standpoint.
In this regard, it was especially used in connection with confession or cleansing through the use of Old Testament sacrifices, washings, and offerings Ex. It portrays the need to deal with sin in the life. It was used of setting something apart for use by the Lord and His purposes in the sense of cleansing, preparing, and dedicating it to the Lord e.
- 3. Crossing the Jordan (Joshua 3:1-4:24).
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Sinai Ex. But there is more included here in this call for consecration. They were to be eager, gripped by a sense of wonder. Israel was not to lose sight of their God who can do the incredible and the humanly impossible. God is absolute holiness, completely set apart from sin. He is a holy God who cannot have fellowship with sinful man or allow sin in His presence without a solution to the sin problem. For believers, those saved and cleansed by the work of Christ, this command for consecration demonstrates the necessity for cleansing through confession or getting right with God and with men in order to be used of God and to experience His deliverance.
It meant they were to set themselves apart to Yahweh to cross the Jordan so they could enter the land, defeat the enemies, and become a testimony to the nations Ex. This command suggests this because of the prevalence of anointing mentioned in connection with consecration of the priests, etc. These verses in essence reinforce the concept of grace. They show that crossing the Jordan and dispossessing the enemies as in all aspects of our salvation and sanctification is the work of God.
So it was time that God establish Joshua as His representative to guide the nation. Note Joshua It is significant that it was God who did the exalting. Rather, when reporting the words of God to Israel, he focused their attention on the fact that it was the living God who was among them and that it was He and He alone who would dispossess the enemies of the land vs. What do we gather from this? It reminds us of our part in the plan of God.
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We must learn to step out in faith and obedience to the principles and promises of Scripture. They were not to run down into the waters. This is just like the words of Moses in Exodus when they were hemmed in with the Red Sea in front of them and Pharaoh and his chariots behind them. Stand by 18 and see the salvation Hebrew, yeshua of the Lord which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever.
To the Ark of the Covenant. Note verse The key is staying focused on His presence and resting in Him. During the Civil War, the town of Moresfield, West Virginia was on the dividing line, and seesawed back and forth between Federal and Confederate troops.
In one old house which still stands today, an elderly woman lived alone. What does this mean? Even the structure of vocation, the division of labour, has substitutionary character. One who has a vocation performs this function for those whom he serves. It is, of course, no secret why people shy off this word. It is because they equate, and know that others equate, substitution in Christology with penal substitution. This explains the state of affairs which, writing in , F. Camfield described as follows:.
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And this, not merely on the ground that it holds implications which are irrational and morally offensive, but even and specifically on the ground that it is unscriptural. Thus Dr.
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It is difficult to escape the impression that Dr. But his conclusions provide a striking indication of the tendency at work in modern evangelical circles. It is felt that nothing has done more to bring the evangelical doctrine of the Atonement into disrepute than the idea of substitution; and therefore, something like a sigh of relief makes itself heard when it is suggested that this idea rests on a misunderstanding of the teaching of Scripture.
Camfield himself goes on to spell out a non-penal view of substitution. Each reflects a particular view of the nature of God and our plight in sin, and of what is needed to bring us to God in the fellowship of acceptance on his side and faith and love on ours. It is worth glancing at them to see how the idea of substitution fits in with each. The forgiveness of our sins is not a separate problem; as soon as we are changed we become forgivable, and are then forgiven at once. This view has little or no room for any thought of substitution, since it goes so far in equating what Christ did for us with what he does to us.
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Just as a substitute who involves others in the consequences of his action as if they had done it themselves is their representative, so a representative discharging the obligations of those whom he represents is their substitute. What this type of account of the cross affirms though it is not usually put in these terms is that the conquering Christ, whose victory secured our release, was our representative substitute. The third type of account denies nothing asserted by the other two views save their assumption that they are complete.
There is biblical support for all they say, but it goes further.
All forms of this view see Jesus as our representative substitute in fact, whether or not they call him that, but only certain versions of it represent his substitution as penal. First, it should be noted that though the two former views regularly set themselves in antithesis to the third, the third takes up into itself all the positive assertions that they make.
Were it allowed that the first two views might be misunderstanding and distorting themselves in this way, the much-disputed claim that a broadly substitutionary view of the cross has always been the mainstream Christian opinion might be seen to have substance in it after all. It is a pity that books on the atonement so often take it for granted that accounts of the cross which have appeared as rivals in historical debate must be treated as intrinsically exclusive. This is always arbitrary, and sometimes quite perverse. Second, it should be noted that our analysis was simply of views about the death of Christ, so nothing was said about his resurrection.
All three types of view usually agree in affirming that the resurrection is an integral part of the gospel; that the gospel proclaims a living, vindicated Saviour whose resurrection as the firstfruits of the new humanity is the basis as well as the pattern for ours is not a matter of dispute between them.
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But this criticism may be met in two ways. This has been partly through desire to evade the Socinian criticism that in the penal realm substitution is impossible, and partly for fear that to think of Christ dying for us as our substitute obscures his call to us to die and rise in him and with him, for the moral transforming of us into his holy image.
This brings out the logic of what representative means when representative is opposed to substitute. But the fundamental fact of the situation is that, to begin with, Christ is not ours, and we are not one with Him. A representative not produced by us, but given to us — not chosen by us, but the elect of God — is not a representative at all in the first instance, but a substitute. So the true position, on the type of view we are exploring, may be put thus: We identify with Christ against the practice of sin because we have already identified him as the one who took our place under sentence for sin.
We enter upon the life of repentance because we have learned that he first endured for us the death of reparation.
The Christ into whom we now accept incorporation is the Christ who previously on the cross became our propitiation — not, therefore, one in whom we achieve our reconciliation with God, but one through whom we receive it as free gift based on a finished work cf. Thus is forged a conceptual instrument for conveying the thought that God remits our sins and accepts our persons into favour not because of any amends we have attempted, but because the penalty which was our due was diverted on to Christ.
To affirm penal substitution is to say that believers are in debt to Christ specifically for this, and that this is the mainspring of all their joy, peace and praise both now and for eternity. The general thought is clear enough, but for our present purpose we need a fuller analysis of its meaning, and here a methodological choice must be made. Should we appeal to particular existing accounts of penal substitution, or construct a composite of our own?
Rarely have they in theory denied the value of other theories, but sometimes they have in practice ignored them. All this, being so, it might be hard to find an account of penal substitution which could safely be taken as standard or as fully representative, and it will certainly be more straight-forward if I venture an analysis of my own.
Second, I have already hinted that I think it important for the theory of penal substitution to be evaluated as a model setting forth the meaning of the atonement rather than its mechanics.