The Sword of Joshua

And they took it and struck it with the edge of the sword -- its king, all its cities, and all the people who [were] in it; he left none remaining, according to all that he had done to Eglon, but utterly destroyed it and all the people who [were] in it. (Josh 10:37)

References to war and killings in the Bible look extremely offensive to modern pacifists. Nevertheless, the God of the Bible Himself engages in war and killings as a way of executing justice and righteousness. Execution of justice involves employment of violent measures. The first human mass annihilation was through the Great Flood through which only Noah and those with him survived. Following that, human government was instituted so that "Whoever sheds man's blood, by man his blood shall be shed" (Gen.9:6), and a promise was given that the world will never be again destroyed by a global flood. However, the present world is reserved for judgment by fire (2Pet.3:7). Meanwhile, divine justice is locally executed by at least three different means: sword (war), plague (disease outbreaks), and famine (2 Sam. 24:13; 2Ch. 20:9; Jer. 11:22; 14:12,13; 15:2; 21:9; 24:10; 27:8,13; 29:17,18; 32:36; 34:17; 38:2; 42:17,22; 44:13; Eze. 6:11,12; 12:16). Ezekiel 5:17 adds also "wild beasts" to these.

The sword of Joshua against the Canaanites was judgment by means of sword. Jeremiah and Ezekiel prophesied that Israel itself (who was once used by God to bring justice by sword) would be punished by the sword, plague, and famine.

Jeremiah 24:10 - I will send the sword, famine and plague against them until they are destroyed from the land I gave to them and their ancestors.

The sword is symbolic of political authority instituted by God.

Romans 13:3-4 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.


Zeno, Kant, and the Mystery of God

Zeno and Kant fall in a tradition of philosophers who  recognize the conflict between reason and experience and its bearing on concepts of reality. Zeno's paradoxes and the Kantian antinomies highlight the same. The failure of most acclaimed solutions to these is due to a failure to recognize this fundamental dichotomy which is a problem that connects the topic of perception in both philosophy and psychology. The psychological experience of space and time, for instance, seems to conflict with the conclusions of reason. Those who employ mathematics or variant non-common-sense-hypotheses as solutions end up in asserting either reason or experience as one in favor against the other. Also, while there have been critics who claim to have rebutted Kant's arguments in favor of his antinomies, these rebuttals seem to only have addressed a strawman: the real issue remains untouched. In cases of those who choose one part of the antinomy against the other, the resultant concept of the universe and of God is highly redacted. Especially among hard rationalists and scienti-ists, the tenet of the mystery of God is highly compromised.

See More:
Epistemics of Divine Reality
Epistemology of God


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Superiority of Christ's Priesthood

Christ's priesthood preceded that of the Levites. Even Levi gave tithes to Melchizedek through Abraham (Heb.7:9-10)

He being God incarnated as Man is the only perfect Mediator (1Tim.2:5, Heb.2:9,10,14)

The levites could not be permanent because they died, but Jesus lives for ever and has a permanent priesthood (Heb. 7:23-24)

The levites had to offer sacrifices for their own sins, but Christ is the sinless and perfect High Priest of God (Heb.7:26-27)

The levites served in a man made tabernacle, but He entered into the heavenly one, not made with human hands (Heb.8:5; 9:11)

Sacrifices were necessary to purify the copies of heavenly things on earth (tabernacle and instruments), but the heavenly things could only be purified with a better sacrifice, i.e. of Jesus (Heb.9:23)

The OT ceremonies were only temporary, till Jesus came (Heb.9:10)

The OT ceremonies were only external, but Christ works within us (Heb.9:10)

The levites offered blood of animals; but Jesus offered Himself (Heb.9:11-14)

The levites had to sacrifice many times, but Jesus offered Himself once for all (Heb.7:27)

Jesus is the Mediator of a superior and new covenant that is established on better promises (Heb.8:6, 10-12) (2Cor.3:7-11)

The old covenant is made obsolete by the new covenant (Heb.8:13)

The blood of Jesus cleanses our conscience to serve the living God (Heb.9:9,14)


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