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The Battle of Ai and Israel’s Restoration Israel’s first defeat in the land came not from a stronger enemy but from hidden sin  and presumption . Joshua 8 shows how God restores a humbled people, leads them by His word, and re-anchors them in covenant obedience. It’s a masterclass in repentance, strategy under God, and worship at the center.   Biblical Foundation (NASB) After Achan’s sin is judged (Joshua 7), the Lord speaks restoration: “Now the LORD said to Joshua, ‘Do not fear or be dismayed. Take all the people of war with you and set out and go up to Ai; see, I have handed over to you the king of Ai, his people, his city, and his land. And you shall do to Ai and its king just as you did to Jericho and its king; you shall take only its spoils and its cattle as plunder for yourselves. Set an ambush for the city behind it.’”  (Joshua 8:1–2)   At the decisive moment: “Then the LORD said to Joshua, ‘Reach out with the javelin that is in your hand toward Ai, for I will hand it over to you.’ So Joshua reached out with the javelin that was in his hand toward the city. And the men in ambush stood up quickly from their place, and when he had drawn his hand, they ran and entered the city and captured it; and they quickly set the city on fire.”  (Joshua 8:18–19)   The account concludes with covenant renewal: “Then Joshua built an altar to the LORD, the God of Israel, on Mount Ebal, just as Moses the servant of the LORD had commanded… And afterward he read all the words of the Law, the blessing and the curse, according to everything that is written in the Book of the Law… There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel…”  (Joshua 8:30–35 excerpts)   Historical & Contextual Notes   Ai (הָעַי, hāʿay )  likely means “the ruin,” fitting the tell-mound geography east of Bethel. Though “small,” its location and elevation made it tactically tricky.   From presumption to prayerful strategy:  In Joshua 7, Israel attacked without seeking the LORD and suffered defeat. In Joshua 8, God gives the plan— ambush  (מַאְרָב, maʾrāv )—and Joshua executes it precisely.   Reversal of the ḥērem (חֵרֶם):  At Jericho, all  was devoted to the LORD (6:17–19). At Ai, God now permits  Israel to take spoil  and cattle  (8:2). Obedience restores privileges forfeited by sin.   Mount Ebal / Mount Gerizim:  In the Shechem pass, the covenant was publicly renewed as Moses instructed (Deut 27). Altar of unhewn stones  (no human craftsmanship boasting), Torah inscribed, blessings and curses antiphonally proclaimed— word and worship  at the center of national life.   Misconceptions / Objections   “Ai was easy; numbers were the only issue.”  The text’s emphasis is theological, not arithmetic. Israel’s prior defeat came from disobedience ; the victory from God’s presence and word .   “Holy war guarantees spoils.”  Not so. God defines spoils. Jericho was under absolute ḥērem ; Ai’s plunder was a gift of restored favor (8:2).   “The covenant renewal is an add-on.”  It’s the point : victory is incomplete without worship, Scripture, and obedience  re-enthroned.   Theological Reflection   Sin breaks confidence; atonement restores calling.  After judgment in the Valley of Achor, God’s first word is grace: “Do not fear or be dismayed.”  (8:1)   Strategy is not a substitute for sanctification.  Israel uses real tactics —decoy, ambush, signal—but these only work under  God’s command.   Word at the center:  Writing the Torah on stones and reading “not a word” less than Moses commanded (8:35) enacts Psalm 1 before Psalm 1 was written— life planted by the stream of God’s instruction .   Connection to Christ   From Achor to Hope:  Hosea promises God will make “the Valley of Achor a door of hope”  (Hos 2:15). After Achan’s judgment, Ai’s victory shows that God’s judgment can be the doorway to mercy —fulfilled supremely in the cross.   The “foolish” plan that wins:  An ambush that looks like flight; a cross that looks like defeat—God shames the powers through counterintuitive wisdom  (1 Cor 1:18–31).   Law on stone → Law on hearts:  Joshua inscribes the Torah on stones; Christ pours out the Spirit so the law is written on hearts  (Jer 31:33; Heb 8:10).   Christ-Centered Conclusion Joshua 8 is not a tale of bouncing back by grit. It’s the story of a holy God who disciplines , forgives , speaks , and leads —and a humbled people who obey. Where sin brought defeat, grace brings restoration; where presumption faltered, God’s word triumphed. The path forward for God’s people is always the same: repentance, obedience, and worship , with eyes fixed on the Greater Joshua who wins by the wood of the cross.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

Achan’s Sin: Hidden Covetousness and the Valley of Trouble Sometimes the greatest danger to God’s people is not the enemy outside, but the compromise inside. After the stunning victory at Jericho, Israel expected to keep marching forward in triumph. Instead, they stumbled in humiliating defeat at Ai because of one man’s hidden sin. The story of Achan shows the seriousness of sin, the holiness of God, and the need for atonement—a theme that finds its fulfillment in Christ.   Telling the Story / Biblical Foundation After Jericho’s walls fell by God’s power, Israel moved to attack Ai, a small town by comparison. Scouts assured Joshua it would be an easy win:   “Do not let all the people go up; only about two or three thousand men need go up to Ai; do not make all the people weary with going there, for they are few.”  (Joshua 7:3 NASB)   Confident, Joshua sent around three thousand men—but they fled in defeat. Thirty-six Israelites died, and the people’s hearts “melted and became like water” (v. 5).   Joshua fell to the ground in grief before the Ark, asking why God had allowed such disaster. God’s reply was blunt:   “Israel has sinned, and they have also violated My covenant which I commanded them. And they have even taken some of the things designated for destruction, and have both stolen and kept it a secret. Furthermore, they have also put them among their own belongings.”  (Joshua 7:11 NASB)   The problem was not military strength but hidden disobedience.   The Discovery By sacred lot, the tribes, clans, and households were narrowed down until one man was exposed: Achan, son of Carmi, of the tribe of Judah.   Confronted, Achan confessed:   “When I saw among the spoils a beautiful robe from Babylon, two hundred shekels of silver, and a bar of gold fifty shekels in weight, I wanted them and took them; and behold, they are hidden in the ground inside my tent, with the silver underneath.”  (Joshua 7:21 NASB)   The stolen items were recovered, and Achan, along with his family and possessions, was taken to the Valley of Achor (“trouble”). There, Israel executed judgment:   “So all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones.”  (Joshua 7:25 NASB) Historical & Contextual Notes The Ban ( ḥerem ) : Jericho had been placed under ḥerem —devoted entirely to God. Everything was to be destroyed except the precious metals consecrated for the treasury (Joshua 6:17–19). To take from the ḥerem  was theft against God Himself.   Corporate Consequences : Ancient Israel understood itself as a covenant people; the sin of one could pollute the whole nation. The defeat at Ai illustrates this collective accountability.   Babylonian Robe : Archaeology suggests luxury textiles from Mesopotamia were rare and extremely valuable. Achan’s covetousness was not about need but greed.   Misconceptions / Objections Was God too harsh?  Some modern readers struggle with the severity of Achan’s judgment. But the narrative shows this was not an impulsive theft—it was a direct violation of God’s covenant command. In a fledgling nation meant to embody holiness, compromise at the foundation would have been fatal.   Did his family deserve punishment?  The text implies they were complicit; the stolen items were buried in the family tent. Silence can be agreement.   Theological Reflection The Progression of Sin : Achan’s words reveal a chain: “I saw… I wanted… I took… I hid.”  This echoes the pattern of Eve in Genesis 3:6 and David with Bathsheba in 2 Samuel 11. Sin grows from desire to action to cover-up.   The Corporate Weight of Sin : Hidden sin in one household brought defeat to the whole nation. In the church, Paul echoes this: “Do you not know that a little leaven leavens the whole lump of dough?”  (1 Corinthians 5:6 NASB).   The Valley of Achor : Named for “trouble,” this place becomes a symbol of judgment. Yet God later flips the imagery: “I will make the Valley of Achor a door of hope.”  (Hosea 2:15 NASB). Where judgment once fell, grace would open a path forward.   Connection to Christ Achan, from the tribe of Judah, faced judgment for his disobedience. From that same tribe would come Jesus , who bore not His own sin but ours:   “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written: ‘Cursed is everyone who hangs on a tree.’”  (Galatians 3:13 NASB)   Where Achan brought defeat to God’s people, Jesus brings victory. Where Achan was buried in the Valley of Achor, Jesus transforms valleys of judgment into doors of hope.   Christ-Centered Conclusion Achan’s story reminds us that sin cannot be hidden from God. It poisons communities, undermines faith, and brings destruction. Yet it also points us to Christ, who bore sin’s curse so that we might be freed. The Valley of Trouble becomes, in Him, a place of hope.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

Should Pastors Get Paid? Paul, the Corinthians, and the Lord’s Command Few issues have generated as much tension in church history as the question of whether pastors should receive financial support for their ministry. In 1 Corinthians 9, Paul insists that those who preach the gospel have a right to earn their living from the gospel. Yet in the same letter, he also declares that he refused such support from the Corinthians. Some scholars have even suggested Paul was disobeying Jesus’ command by doing so. So what is going on? Was Paul contradicting himself, or does his example clarify a principle still relevant today?   The Scriptural Basis for Supporting Pastors   Jesus’ Command Jesus Himself set the precedent. When He sent out the seventy-two disciples, He told them: “Don’t carry a money bag, a traveler’s bag, or sandals. And don’t stop to greet anyone on the road… Remain in the same house, eating and drinking what they provide, for the worker deserves his wages.”  (Luke 10:4, 7 NLT). The principle was clear: those who labor in ministry deserve material support.   Paul’s Teaching in 1 Corinthians 9 Paul appeals to multiple illustrations:   Soldiers, farmers, and shepherds all live from their work (vv. 7).   The law commanded, “You must not muzzle an ox to keep it from eating as it treads out the grain”  (Deut. 25:4; cited in 1 Cor. 9:9).   Priests in the temple lived from the offerings (v. 13).   He concludes emphatically: “In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it.”  (1 Cor. 9:14 NLT).   Other Affirmations   1 Timothy 5:17–18:   “Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching. For the Scripture says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain.’ And in another place, ‘Those who work deserve their pay!’”  Here Paul applies both OT law and Jesus’ words directly to pastors.   Galatians 6:6:   “Those who are taught the word of God should provide for their teachers, sharing all good things with them.”   The witness is consistent: pastors have a biblical right to financial support.   Paul’s Exception in Corinth   Acts 18 and Tentmaking When Paul came to Corinth, he supported himself as a tentmaker, working alongside Aquila and Priscilla (Acts 18:1–3). This was not because he denied the right to support — elsewhere he gladly received financial gifts from the Philippians (Phil. 4:15–16). In fact, he notes that while ministering in Corinth, he accepted support from other churches (2 Cor. 11:8–9).   Why Refuse Support in Corinth? Paul’s refusal was situational. Corinth was plagued by “super-apostles” (2 Cor. 11:5; 12:11) who boasted in eloquence and wealth, exploiting the church for personal gain. Paul wanted to distinguish himself from these false leaders. By refusing support from the Corinthians, he cut off accusations that he was motivated by greed.   In 1 Corinthians 9:12, he explains: “We have never used this right . We would rather put up with anything than be an obstacle to the Good News about Christ.”  For Paul, the gospel’s credibility mattered more than personal rights.   Did Paul Disobey the Lord’s Command? Some scholars argue that Paul’s refusal contradicted Jesus’ words and created unnecessary problems. But Paul himself clarifies that he laid down a right he fully possessed for the sake of the gospel’s advance. He did not deny the legitimacy of pay; he chose to waive it under unique circumstances.   The distinction is important: it is one thing to deny the principle of support, another to decline it in a specific setting for strategic reasons.  Paul upheld the command of Jesus in principle, even if he temporarily set aside its application in Corinth.   Why This Still Matters   Support allows focus on ministry.  Paul himself argued that gospel workers should not be distracted by financial survival.   Family stability.  1 Timothy 5:17–18 highlights “double honor” for elders who labor in preaching and teaching, suggesting not only respect but provision sufficient to sustain them and their families. It sets precedent that a pastor’s spouse should not be forced into hardship because the church withholds support.   Guarding against abuse.  At the same time, Paul’s example shows wisdom: in contexts where financial support could be misunderstood as exploitation, ministers may choose tentmaking or refuse gifts to protect the gospel’s witness.   Application Churches today should not spiritualize poverty for pastors or boast that their ministers “work for free.” Scripture is clear: the worker deserves his wages.  At the same time, pastors should hold their calling above financial gain. Paul’s example reminds us that while pay is a right, sacrifice may sometimes serve the gospel better.   The balance is generosity and integrity: churches give freely, and pastors serve faithfully, neither exploiting nor neglecting the biblical model.   Conclusion The New Testament consistently affirms that pastors should be financially supported. Jesus commanded it. Paul taught it. Timothy’s church practiced it. At the same time, Paul’s own choice in Corinth shows flexibility: rights may be set aside for the gospel’s sake, but they are never abolished.   Far from undermining Jesus’ words, Paul’s decision highlights his absolute commitment to the credibility of the gospel. In every case, the principle stands: “The worker deserves his wages.”   “In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it.”  (1 Cor. 9:14, NLT)

Aaron’s Staff: God’s Chosen Authority Confirmed In a world where leadership is often claimed by force or popularity, Aaron’s staff  in Numbers 17 stands as a striking reminder that true spiritual authority is given by God alone . When Israel challenged Moses and Aaron, God used a dry stick to silence rebellion and point forward to Christ.   Biblical Foundation   The Rebellion and the Test After Korah’s revolt (Numbers 16), the people kept questioning whether Moses and Aaron had usurped power. God commanded:   “Speak to the sons of Israel and get from them a rod for each father’s household… twelve rods in all, according to their fathers’ households. You shall write each man’s name on his rod, and write Aaron’s name on the rod of Levi.”  (Numbers 17:2–3 NASB)   The staffs were placed in the tabernacle.   “It will come about that the rod of the man whom I choose will sprout. So I will lessen from upon Myself the grumblings of the sons of Israel, who are grumbling against you.”  (Numbers 17:5 NASB)   By morning Aaron’s rod had sprouted, budded, blossomed, and produced almonds —life from dead wood (Numbers 17:8 NASB).   Meaning The miracle proved God Himself chose Aaron  as high priest. The staff was kept as a perpetual sign:   “Put back the rod of Aaron before the testimony to be kept as a sign against the rebels.”  (Numbers 17:10 NASB) Historical and Prophetic Significance   Vindication of God’s Order Leadership in God’s house is never seized. It is called and confirmed by God  (Hebrews 5:4 NASB).   Life from Death A dead stick blooming anticipates resurrection life .   “He made us alive together with Christ… and raised us up with Him.”  (Ephesians 2:5–6 NASB)   Priesthood Fulfilled in Jesus Aaron’s staff foreshadows Christ our great High Priest , whose eternal priesthood is confirmed by resurrection power (Hebrews 7:23–25 NASB).   Later Echoes   Ark of the Covenant : Hebrews 9:4 notes that Aaron’s rod was kept in the ark with the tablets and manna—signs of God’s covenant, provision, and chosen mediation.   Messianic Symbolism : Isaiah 11:1 speaks of a “shoot from the stem of Jesse,” another image of new life from apparently dead wood, fulfilled in Jesus.   Misconceptions and Lessons   Not Magic : The staff was not a talisman. When Israel later treated sacred objects like charms (e.g., the bronze serpent in 2 Kings 18:4), they sinned.   Authority vs. Authoritarianism : God confirms humble, serving leaders, not self-exalting power seekers (Mark 10:42–45 NASB).   Christ-Centered Conclusion Aaron’s staff testifies that God alone appoints true mediators  and brings life from death . It invites us to trust Christ, the final High Priest whose authority was sealed not by blossoms but by an empty tomb .   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

The Bronze Snake: Healing by Faith, Not Magic A bronze serpent lifted high in the wilderness might sound like myth, but it is a vivid moment in Israel’s history and a powerful prophecy of Christ. In Numbers 21 God used a bronze snake to save a rebellious nation. Later Jesus used the same image to explain His cross. Understanding this story—and how it differs from surrounding pagan myths—guards us from superstition and magnifies the gospel.   The Biblical Event   Poison and Mercy During Israel’s desert journey the people complained against God and Moses. The Lord sent poisonous serpents, and many died.   “Then the Lord said to Moses, ‘Make a fiery serpent, and put it on a pole; and it shall come about, that everyone who is bitten, when he looks at it, he will live.’ And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived.”  (Numbers 21:8–9 NASB)   The healing came not from the metal itself , but from faithful obedience —looking to the sign of God’s promise.   Jesus and the Serpent Centuries later Jesus declared:   “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes will have eternal life in Him.”  (John 3:14–15 NASB)   The bronze snake pointed to Christ lifted on the cross , where sin is judged and life is given.   Myths and Misuses   Rod of Asclepius and Healing Symbols In Greek mythology, the god Asclepius  carried a staff entwined with a serpent—a symbol of healing still seen on medical logos today. While visually similar, the meaning is opposite :   The Rod of Asclepius is tied to pagan deities and naturalistic healing powers .   The bronze serpent was God’s specific command , not human magic.   Israel later fell into idolatry by treating the bronze serpent as a charm. King Hezekiah destroyed it:   “He broke in pieces the bronze serpent that Moses had made, for until those days the sons of Israel burned incense to it; and it was called Nehushtan.”  (2 Kings 18:4 NASB)   This warns that even God-given symbols become idols when worshiped .   Theological Reflection   Sin’s Bite : The serpents represent sin’s deadly poison (Romans 6:23 NASB).   Grace’s Remedy : Salvation came only by looking to the sign God provided—foreshadowing the cross (John 3:14–15 NASB).   Faith, Not Magic : No ritual, metal, or formula saves. Only trust in God’s provision brings life.   Christ-Centered Conclusion The Bronze Snake shows that salvation is by grace through faith  (Ephesians 2:8 NASB). What began as judgment ended in healing because people looked to God’s appointed sign—ultimately fulfilled when Jesus was lifted up for the world.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

The Red Heifer: Purity, Prophecy, and Christ Few Old Testament rituals carry as much prophetic weight—or modern fascination—as the sacrifice of the Red Heifer  (Numbers 19). In Jewish law it symbolized the removal of impurity. In Christian understanding it foreshadows the once-for-all cleansing accomplished by Jesus. Today it still draws attention because of end-times speculation and ongoing Temple Institute preparations. But the Bible itself offers the truest meaning.   Biblical Foundation   The Requirement Numbers 19 commands the sacrifice of a flawless red heifer, “without defect and on which a yoke has never been placed”  (Numbers 19:2 NASB). Unlike other offerings, this animal was burned entirely outside the camp. Its ashes were mixed with water to create the water of purification , used to cleanse those defiled by contact with the dead.   Unique Features   Outside the camp:  Signifying separation from sin (cf. Hebrews 13:11–12).   Whole burning:  Nothing held back—total consecration to God.   Ashes for cleansing:  Signaling that God provides the remedy for death’s defilement.   Historical Context and Practice Jewish tradition records only a handful of such sacrifices before the destruction of the Second Temple in A.D. 70. The rite ended with the Temple but remains a symbol of ultimate purification in rabbinic thought. Modern efforts to breed a perfect red heifer in Israel continue to spark prophetic debate.   Prophetic Fulfillment in Christ The New Testament repeatedly connects Christ’s sacrifice to these purification rites:   “For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also suffered outside the gate, that He might sanctify the people through His own blood.”  (Hebrews 13:11–12 NASB)   “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”  (Hebrews 9:13–14 NASB)   Jesus fulfills the symbolism perfectly—sinless, wholly offered, bearing reproach “outside the camp,” and giving final cleansing from death’s defilement.   Misconceptions and Modern Speculation Some groups teach that a future red heifer is necessary to rebuild the Jerusalem temple and trigger the end times. But the New Testament is clear: Christ’s sacrifice is complete . The shadow has served its purpose (Hebrews 10:1–10 NASB). Any future ritual has no saving power.   Theological Reflection The red heifer reveals God’s plan to deal with death and impurity through substitution. Where Numbers provided a temporary outward cleansing, Jesus provides eternal inner cleansing . The ashes of an animal could purify the body; the blood of Christ purifies the conscience.   Christ-Centered Conclusion The Red Heifer stands as a striking prophecy of Jesus: perfect, set apart, and sacrificed outside the camp. Its meaning is not in future speculation but in present salvation —the assurance that “the blood of Jesus His Son cleanses us from all sin”  (1 John 1:7 NASB).   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

Buddhism and Biblical Christianity: Two Very Different Roads Buddhism attracts millions with its promise of inner peace and freedom from suffering. At first glance it may appear compatible with Christian ideas of peace and compassion. But beneath the surface, the foundations of Buddhist philosophy and biblical Christianity differ radically —in history, truth-claims, and their understanding of life after death.   1. Historical Foundations: Elusive vs. Eyewitness   Buddhism   Founded by Siddhārtha Gautama (“the Buddha”) around the 5th–4th century BC in India.   The earliest written Buddhist texts (the Pali Canon) were compiled centuries after his death.   Archaeological evidence for key events in his life is scant and late. Most stories come from oral traditions shaped by centuries of retelling.   Biblical Christianity   Anchored in well-documented history. Jesus of Nazareth lived and died under Pontius Pilate (1st century AD).   The New Testament documents were written within the lifetime of eyewitnesses (many scholars date key letters within 20–30 years of the crucifixion).   Archaeology continues to confirm details of places, rulers, and customs described in Scripture.   The difference is stark: Buddhism rests on distant memory and legend, while Christianity is rooted in verifiable history .   “What we have seen and heard we proclaim to you also, so that you too may have fellowship with us.”  (1 John 1:3 NASB)   2. God and Ultimate Reality   Buddhism is non-theistic. Classical teaching denies a personal Creator. Ultimate reality is an impersonal state of nirvana—a cessation of desire and the extinction of self.   Christianity proclaims a personal, holy God who created and sustains all things.   “In the beginning God created the heavens and the earth.” (Genesis 1:1 NASB) “He is before all things, and in Him all things hold together.” (Colossians 1:17 NASB)   The biblical God is not merely a principle but a loving Father who reveals Himself and invites relationship.   3. The Human Problem: Desire or Sin?   Buddhism teaches that suffering (dukkha) arises from desire and ignorance. The solution is the Noble Eightfold Path , ending desire and the cycle of rebirth.   Christianity teaches that suffering flows from sin —human rebellion against God’s will. The cure is not self-effort but divine grace.   “All have sinned and fall short of the glory of God.” (Romans 3:23 NASB) “By grace you have been saved through faith; and that not of yourselves, it is the gift of God.”  (Ephesians 2:8 NASB)   Christianity calls for repentance and faith, not self-extinction.   4. Salvation and the Afterlife   Buddhist View : The ultimate hope is nirvana , an end of personal existence and liberation from the cycle of rebirth (samsara). There is no eternal fellowship with a personal God.   Christian View : Eternal life is conscious, joyful fellowship with God through Jesus Christ.   “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”  (John 17:3 NASB) “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” (John 3:36 NASB)   Instead of escape from being, Christianity promises resurrection and restoration :   “The Lord Himself will descend from heaven with a shout… and the dead in Christ will rise first.”  (1 Thessalonians 4:16 NASB)   5. Ethics and Transformation Both traditions value compassion and self-control, but the motives differ .   Buddhism seeks detachment to extinguish craving.   Christianity seeks holiness and love in grateful response to God’s grace.   “We love, because He first loved us.”  (1 John 4:19 NASB)   Christian change is Spirit-powered , not merely self-disciplined (Galatians 5:22–23 NASB).   6. History’s Lessons When Buddhism allied with political power in Asia, and when Christianity compromised with empires, both lost spiritual vitality. The early church fathers—from Tertullian to Augustine—warned against state-shaped religion , insisting that the church’s power lies in the cross and resurrection , not coercion.   Christ-Centered Conclusion Buddhism offers admirable moral insights and a quest to end suffering, but it cannot remove sin or conquer death . Christianity proclaims a living Savior who entered history, bore our guilt, and rose bodily to give eternal life.   “I am the resurrection and the life; the one who believes in Me will live, even if he dies.”  (John 11:25 NASB)   The contrast is clear: Buddha pointed to a path; Jesus is the way.  One offers escape from existence; the other offers a perfected, everlasting life with God.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

Christian Nationalism: Why Blending the Cross and the Flag Damages the Gospel   “Christian nationalism” promises cultural renewal by wedding Christian identity to national identity. It sounds noble—who doesn’t want a “Christian nation”?—but history and Scripture warn that mixing the kingdom of God with the kingdoms of this world  distorts both. The gospel cannot be reduced to a party platform or enforced by state power without being disfigured .   What Is Christian Nationalism? Christian nationalism  is the belief that a particular nation (often one’s own) has a special divine mandate  to be Christian in identity, symbols, and laws—and that the state should privilege Christianity to secure that mandate. In practice, it:   treats national identity as if it were covenant identity ,   turns political victories into quasi-spiritual triumphs ,   and measures faithfulness by loyalty to the nation  rather than loyalty to Christ.   Why It’s Theologically Wrong   It confuses two kingdoms.   Jesus said, “My kingdom is not of this world.”  (John 18:36 NASB) The church advances by the Word and Spirit, not by the sword or statecraft: “For the weapons of our warfare are not of the flesh.”  (2 Corinthians 10:4 NASB)   It swaps heavenly citizenship for earthly passports. “For our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ.”  (Philippians 3:20 NASB)   It narrows the gospel to one tribe. The church is multiethnic and supranational: “There is neither Jew nor Greek… for you are all one in Christ Jesus.”  (Galatians 3:28 NASB); “a great multitude… from every nation.”  (Revelation 7:9 NASB)   It tempts the church to idolatry. “You shall have no other gods before Me.”  (Exodus 20:3 NASB) and “Little children, guard yourselves from idols.”  (1 John 5:21 NASB) When the nation becomes the functional savior, it has taken God’s place.   It betrays our mission. The church is sent to make disciples , not to conquer electorates: “Go therefore and make disciples of all the nations…”  (Matthew 28:19 NASB)   A Brief Historical Sketch   The Suspicion of the Early Church (1st–3rd centuries) The earliest Christians refused civil religion . They honored rulers (Romans 13:1; 1 Peter 2:13–17) yet rejected emperor worship and violent coercion. Their growth came through witness, holiness, and martyr-courage , not political privilege.   Constantine and the Imperial Turn (4th century) With Constantine (A.D. 312) and Theodosius (A.D. 380), Christianity gained imperial favor. Benefits abounded (an end to persecution), but so did compromises: bishops became imperial administrators , and the church learned to lean on the state . Over time, coercion crept in—heresy punished by law—and the logic of the cross  began to be eclipsed by the logic of power .   Medieval & Early Modern State-Churches Across Europe, church and crown intertwined. The magisterial Reformation  often retained state control of religion, and “confessional states” fought brutal wars. Whenever baptism rolls and census rolls were treated as the same list, discipleship was diluted .   Modern Nationalisms   Nazi Germany:  “German Christians” fused nationalism, race ideology, and religious symbols; the confessing church resisted by insisting Christ alone is Lord .   Apartheid South Africa:  biblical language was twisted to sacralize racial hierarchy; faithful believers rejected this as heresy .   Soviet & post-Soviet contexts:  state manipulation of churches as soft power  shows that whenever the church is a client of the state, truth gets muzzled .   How It’s Emerging in America   Churches importing campaign rhetoric  into sermons.   Making party loyalty  the test of Christian faith.   Civil-religion pageantry  in worship that confuses patriotism with piety.   Treating political victories as if they were kingdom come .   What Scripture Actually Commands   1) Honor the State—Don’t Marry It “Every person is to be subject to the governing authorities. For there is no authority except from God…”  (Romans 13:1 NASB) “For the Lord’s sake, submit to every human institution… Honor all people, love the brotherhood, fear God, honor the king.”  (1 Peter 2:13, 17 NASB) Submission is civic virtue , not theology of fusion . When the state commands what God forbids, we obey God: “We must obey God rather than men.”  (Acts 5:29 NASB)   2) Seek Justice—God’s Way “He has told you, O man, what is good… to do justice, to love kindness, and to walk humbly with your God.”  (Micah 6:8 NASB) Justice is pursued through truth, mercy, and humility , not vengeance or propaganda (Romans 12:17–21 NASB; 1 Peter 2:23 NASB).   3) Keep the Mission Central Paul removed every avoidable obstacle  to reach as many as possible: “I have become all things to all people, so that I may by all means save some.”  (1 Corinthians 9:22 NASB) Turning the pulpit into a stump speech alienates half the mission field  and becomes, practically, an impediment to the gospel .   Why Christian Nationalism Is Pastorally Dangerous   It disqualifies shepherds who divide the flock. Elders must be above reproach , not quarrelsome or self-willed (1 Timothy 3:2–3 NASB; Titus 1:7–9 NASB). Making partisan allegiance a test of fellowship splits Christ’s body .   It replaces the cross with a coalition. The church’s unity is in Christ crucified and risen , not in party platforms (1 Corinthians 2:2 NASB; Ephesians 2:14–18 NASB).   It disciples people in outrage, not in holiness. James warns against demonic wisdom  marked by jealousy and selfish ambition (James 3:14–15 NASB). Political rage catechizes souls away from the fruit of the Spirit .   It confuses witness with dominance. Jesus rejected power-grabs (John 6:15 NASB). The New Testament church conquered the empire by love and truth , not legislation.   Misconceptions / Objections   “But Israel was a nation under God.” Yes—and Israel pointed beyond itself  to Christ. In the new covenant, God’s people are a holy nation  (1 Peter 2:9 NASB) scattered among all nations, defined by faith , not a flag (Galatians 3:7–9 NASB).   “If we don’t take power, evil will.” The call is to faithful presence —salt and light—not to messianic politics . Christians can serve in public life with integrity, but the church must never  become a party’s chaplain (Matthew 5:13–16 NASB).   “Isn’t patriotism good?” Gratitude is good; idolatry is not . Give Caesar his coin and God your heart (Matthew 22:21 NASB). When love of country overtakes love of God and neighbor, we’ve crossed the line.   A Better Way: Citizens of Heaven, Good Neighbors on Earth   Pray for rulers  (1 Timothy 2:1–2 NASB).   Obey just laws  and do good  (1 Peter 2:15 NASB).   Speak the truth in love  (Ephesians 4:15 NASB).   Refuse partiality  (James 2:1 NASB).   Pursue justice God’s way  (Micah 6:8 NASB; Romans 12:18–21 NASB).   Preach Christ —not party—so that the cross remains the offense  and not our politics (Galatians 5:11 NASB).   Christ-Centered Conclusion Christian nationalism promises cultural salvation, but only Jesus saves . The church does its best public work when it keeps the gospel central , loves the least , honors authorities without worshiping them , and embodies a kingdom not of this world . Nations rise and fall. The crucified and risen King reigns forever.   “Therefore, since we receive a kingdom which cannot be shaken, let’s show gratitude…”  (Hebrews 12:28 NASB)   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

The Crossing of the Jordan: God Makes a Way into the Promised Land Israel has a new leader, a swollen river at flood stage, and a promise older than Abraham’s sandals. Joshua 1–4 records how God brought His people into Canaan—not by building a bridge, but by stopping a river . This moment isn’t just a travel log; it’s the decisive launch of life with God inside the land He swore to give.   Biblical Foundation (NASB) “Have I not commanded you? Be strong and courageous! Do not be frightened or dismayed, for the LORD your God is with you wherever you go.”  (Joshua 1:9)   Rahab’s confession in Jericho sets the tone: “When we heard it, our hearts melted and no courage remained in any man any longer because of you; for the LORD your God, He is God in heaven above and on earth beneath.”  (Joshua 2:11)   At the river’s edge: “The LORD said to Joshua, ‘This day I will begin to exalt you in the sight of all Israel, so that they will know that just as I have been with Moses, I will be with you.’”  (Joshua 3:7)   “And the priests who carried the ark of the covenant of the LORD stood firm on dry ground in the middle of the Jordan while all Israel crossed on dry ground, until all the nation had finished crossing the Jordan.” (Joshua 3:17)   God commands a memorial: “When your children ask later, saying, ‘What do these stones mean to you?’ then you shall say to them, ‘Because the waters of the Jordan were cut off before the ark of the covenant of the LORD; when it crossed the Jordan, the waters of the Jordan were cut off.’ So these stones shall become a memorial to the sons of Israel forever.”  (Joshua 4:6–7)   “So that all the peoples of the earth may know that the hand of the LORD is mighty, so that you may fear the LORD your God forever.” (Joshua 4:24)   Historical & Contextual Notes   From Shittim to the Jordan (Joshua 3:1):  The people move from the plains opposite Jericho to the riverbank. The crossing occurs on the tenth day of the first month ; they camp at Gilgal  (Joshua 4:19).   Flood stage:  The Jordan is overflowing its banks at harvest (Joshua 3:15). Translation: no strategic fords, no “we got lucky.”   Holy distance:  The ark goes ahead, with the people keeping about 2,000 cubits  (roughly 3,000 feet / 900 m) away (Joshua 3:4). God leads; Israel follows.   How it happened:  As the priests’ feet touch the water, the flow is cut off  and heaps up  far upstream at Adam, beside Zarethan ; the southern flow to the Salt Sea  stops (Joshua 3:13, 16).   Two memorials of twelve stones (Joshua 4):   Twelve stones taken from the riverbed and set up at Gilgal  (Joshua 4:20), a teaching tool for future children.   Joshua also sets twelve stones in the middle of the Jordan  where the priests had stood (Joshua 4:9)—a hidden monument seen when waters run low.   Rahab & the spies (Joshua 2):  Two spies lodge with Rahab , who hides them, negotiates protection marked by a scarlet cord , and ties her household’s fate to Israel’s God. Her word ḥesed  (חֶסֶד, loyal love) frames the oath (Joshua 2:12).   Misconceptions / Objections   “Maybe they found a shallow crossing.” The text insists on flood conditions  and heaped-up waters  far upstream. This is miracle, not meteorology (Joshua 3:15–16).   “The ark was a magic box.” The ʾarôn habbərît  (אֲרוֹן הַבְּרִית), ark of the covenant, isn’t a talisman. The distance kept and the priestly bearing underscore God’s holiness and presence , not gadgetry (Joshua 3:4, 6–8).   “This was about Joshua’s ego.” God states the purpose: to confirm Joshua  publicly so Israel will follow, and to show His own power  to Israel and the nations (Joshua 3:7; 4:24).   Theological Reflection This crossing is Exodus 2.0. The Red Sea birthed a people out of  bondage; the Jordan births them into  promise. The river functions like a boundary of death/chaos that YHWH, the living God , subdues (Joshua 3:10). The memorial stones catechize the next generation: salvation is remembered, rehearsed, and retold .   Hebrew details sharpen the picture:   Gilgal (גִּלְגָּל) will soon be linked with “rolling away” reproach (Joshua 5:9), signaling a fresh start.   “Stand firm”  on ḥārābâ (dry ground) echoes Exodus language; God recreates a path where none exists.   Connection to Christ   Name & Mission:   Joshua  (Yēhôšûaʿ, “YHWH saves”) is the Hebrew form of Jesus  (Iēsous). As Joshua leads through the waters into inheritance, Jesus  leads through death into resurrection life.   Ark → Presence-incarnate:  The ark, sign of God’s presence, goes before the people; in Christ, God-with-us  leads us into the true rest (Matthew 1:23; Hebrews 4:8–10).   Crossing → Baptism:  The Jordan crossing prefigures baptism —death’s waters halted by divine power, a people rising to walk in promise (Romans 6:4).   Rahab’s faith:  A Gentile with a scarlet sign becomes part of Messiah’s line ( Salmon fathered Boaz by Rahab ; Matthew 1:5). The gospel already peeks over the horizon.   Christ-Centered Conclusion God doesn’t negotiate with rivers; He stops  them. The Jordan story calls us to follow God’s presence, keep holy distance where He commands, and raise memorials that train our children to trust Him. In Jesus—the greater Joshua—God makes a way through the waters into a life we could never reach on our own.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

The Fall of Jericho: God’s Victory by Faith and Obedience Fresh from crossing the Jordan, Israel faces Jericho—a walled city famous for its massive defenses. By human strategy, it was impossible to conquer. Yet God shows that victory is His work , accomplished through faith and obedience, not siege engines.   Biblical Foundation (NASB) Before the battle, God prepares His people spiritually: “At that time the LORD said to Joshua, ‘Make flint knives and circumcise the sons of Israel again the second time.’ … Then the LORD said to Joshua, ‘Today I have rolled away the disgrace of Egypt from you.’ So the name of that place is called Gilgal to this day.”  (Joshua 5:2, 9)   They celebrate the Passover (Joshua 5:10) and experience new provision: “On the day after the Passover, on that very day, they ate some of the produce of the land… and the manna ceased on the day after they had eaten some of the produce of the land.”  (Joshua 5:11–12)   Then Joshua encounters a mysterious figure: “Now it came about when Joshua was by Jericho, that he raised his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand… And He said, ‘No; rather I have come now as captain of the army of the LORD.’ And Joshua fell on his face to the ground, and bowed down, and said to him, ‘What has my lord to say to his servant?’”  (Joshua 5:13–14)   The battle itself: “You shall march around the city, all the men of war circling the city once. You shall do so for six days. Also seven priests shall carry seven trumpets of rams’ horns in front of the ark; then on the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. And when they make a long blast with the ram’s horn… all the people shall shout with a great shout, and the wall of the city will fall down flat.”  (Joshua 6:3–5)   “So the people shouted, and the priests blew the trumpets; and when the people heard the sound of the trumpet, the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight ahead, and they took the city.” (Joshua 6:20)   Rahab’s salvation: “But Rahab the prostitute and her father’s household and all she had, Joshua spared; and she has lived in the midst of Israel to this day.”  (Joshua 6:25)   Historical & Contextual Notes   Jericho’s fortifications:  Archaeology shows Jericho was one of the oldest fortified cities, with double walls—about 12–15 feet high and 6 feet thick—humanly daunting.   The Commander of the LORD’s Army:  Many scholars see this as a pre-incarnate appearance of Christ (a Christophany), because Joshua worships and is not corrected.   Sevenfold symbolism:  Seven priests, seven trumpets, seven days—evoking creation and divine completion.   Ban (ḥērem): The city and its spoils were placed under the ban—devoted to the LORD, not plundered for personal gain (Joshua 6:17–19).   Misconceptions / Objections   “The walls fell because of vibrations or coincidence.” The narrative emphasizes exact obedience and supernatural timing, not seismic chance.   “This was indiscriminate violence.” God’s judgment on Jericho was a unique, unrepeatable act in salvation history. Rahab and her family demonstrate that repentance leads to rescue .   Theological Reflection Faith expresses itself in precise obedience. The Israelites walked in silence for six days, waiting for God’s moment. Hebrews 11:30 affirms this: “By faith the walls of Jericho fell down after the Israelites had marched around them for seven days.”   The end of manna  also signals a transition: God now provides through the land itself. The memorial of twelve stones in the Jordan and the rolled-away reproach at Gilgal form a narrative bridge from wilderness to promise.   Connection to Christ   Captain of the LORD’s Army:  The mysterious figure with a drawn sword points to Christ, the divine warrior who leads His people into victory (Revelation 19:11–16).   Rahab’s Redemption:  Rahab becomes an ancestor of Jesus (Matthew 1:5), showing God’s heart for the outsider who trusts Him.   Walls of Sin Fall:  Just as Jericho’s walls collapsed, Christ tears down the barrier of sin and hostility (Ephesians 2:14).   Christ-Centered Conclusion Jericho teaches that God’s plans often defy human logic, but His power is sure. Salvation and victory belong to the Lord alone, and those who trust Him—like Rahab—are never excluded from His covenant family.   All Scripture quotations are from the New American Standard Bible (NASB), © The Lockman Foundation. Used by permission. All rights reserved.

Rahab: The Courageous Woman of Jericho Who Welcomed Israel’s Spies Rahab, a Canaanite woman in Jericho, risked everything to protect two Israelite spies. Her bold faith not only saved her household but secured her place in the lineage of Jesus, showing that God’s grace reaches beyond every boundary.   Name & Etymology Rahab  (רָחָב, Rāḥāḇ , pronounced rah-hahv ) means “broad”  or “spacious.”   In the Septuagint (LXX)  her name is rendered as Ρααβ ( Raab ) , preserving the same meaning.   Biblical Narrative (The Story) Rahab’s story begins in Joshua 2  and is celebrated in Joshua 6 .   Sheltering the Spies:   “Then Joshua secretly sent out two spies from the Israelite camp at Acacia Grove. He instructed them, ‘Scout out the land on the other side of the Jordan River, especially around Jericho.’ So the two men set out and came to the house of a prostitute named Rahab and stayed there that night”  (Joshua 2:1, NLT).   Confessing Faith in Israel’s God:  Rahab told the spies, “I know the Lord has given you this land… For the Lord your God is the supreme God of the heavens above and the earth below”  (2:9–11, NLT).   The Scarlet Cord:  She let them down by a rope through her window and tied a scarlet cord as the sign for her household’s deliverance (2:15, 18–21).   Rescue and Legacy:  When Jericho fell, “Joshua spared Rahab the prostitute and her relatives who were with her in the house, because she had hidden the spies”  (Joshua 6:25, NLT).   Historical & Cultural Context Jericho was a powerful walled city guarding Canaan’s interior. Rahab’s profession placed her at society’s margins, yet her house was ideally located on the city wall for both business and clandestine operations.   Character & Themes Rahab embodies courage, faith, and decisive action . She turned from the gods of Canaan to trust Israel’s God, risking death to side with His people.   Connection to Christ Rahab’s faith gained her a place in the Messianic lineage : “Salmon was the father of Boaz (whose mother was Rahab)”  (Matthew 1:5, NLT). Hebrews 11:31 commends her faith, and James 2:25 praises her works. Her scarlet cord foreshadows the blood of Christ, which secures salvation for all who trust in Him.   Theological Significance Rahab shows that God’s grace welcomes outsiders . Her inclusion in Israel and in Jesus’ genealogy demonstrates that salvation is by faith, not heritage.   Myths & Misconceptions   Myth: Rahab’s lie to protect the spies was an act of sinful deceit. Truth:  Scripture commends her faith and her decision to protect God’s people, highlighting the higher call of allegiance to God.   Myth: Her past disqualified her. Truth:  Her faith and actions became a testimony of redemption.   Application Rahab’s story urges believers to trust God boldly and act courageously , no matter their past, believing that God can write a new future.   Conclusion Rahab’s faith turned a harlot of Jericho into a heroine of redemption. Her life shows that God delights to rescue and include all who believe in Him.

The NLT: History, Clarity, and Faithfulness The New Living Translation (NLT)  is one of the most widely read modern English Bibles, known for its readability and devotional warmth. First published in 1996, it has often been mislabeled as a “paraphrase,” largely because it grew out of Kenneth Taylor’s Living Bible. But the NLT is not a paraphrase. It is a serious translation from the original languages , produced by over ninety evangelical scholars who carefully weighed Hebrew and Greek texts. Its aim was to capture the meaning of Scripture in clear, contemporary English  that can be understood by readers of all ages, without sacrificing scholarly depth.   Historical Background The roots of the NLT trace back to 1971, when Kenneth Taylor published The Living Bible , a paraphrase designed to make Scripture accessible to children and families. While beloved by many, the Living Bible was not based directly on the original languages but on the American Standard Version (ASV). By the 1980s, Taylor’s publishing company, Tyndale House , sought to move beyond paraphrase to a true translation.   In 1989, Tyndale convened a team of scholars to create a dynamic equivalence translation  that balanced accuracy with clarity. The New Living Translation  was first published in 1996. Since then, it has gone through several updates, with the most recent in 2015. These revisions refined accuracy while maintaining the NLT’s accessible style.   Notably, the NLT has been published in both Protestant and Catholic editions, including versions with the Apocrypha/Deuterocanon , making it one of the few modern English Bibles to include the books that formed part of the Bible of the early church.   ISBN examples:   First Edition (1996): ISBN 978-0-8423-1943-9 . NLT Study Bible (2008): ISBN 978-0-8423-6486-6 . Catholic Edition with Apocrypha (2016): ISBN 978-1-4964-1749-9 .   Translation Philosophy and Method The NLT uses a dynamic equivalence  approach, sometimes called “thought-for-thought,” but with a high level of scholarly rigor. Each book of the Bible was translated by a team of experts in Hebrew, Aramaic, or Greek, then reviewed by stylistic editors to ensure clarity and consistency. This method distinguishes it from a paraphrase, where one individual rewrites another translation into their own words.   The Old Testament was translated primarily from the Masoretic Text , but with input from the Septuagint, Dead Sea Scrolls, and other textual witnesses. The New Testament was translated from the Nestle-Aland critical text, the same scholarly base used by most modern versions. The translators prioritized understandable English  without flattening complex ideas.   Reading Level and Style The NLT is written at approximately a 6th grade reading level , making it one of the most approachable translations in English. Its smooth sentences and natural phrasing have made it a favorite for public reading, children’s ministry, evangelism, and devotional use. Yet unlike many “easy-to-read” Bibles, the NLT manages to retain theological richness.   For example, where the NASB might render Romans 3:25 as “propitiation,” the NLT uses “sacrifice for sin” , a phrase that communicates the meaning to readers without advanced theological training. This balance of clarity and depth is the NLT’s hallmark.   Strengths The NLT’s greatest strength  is its readability without abandoning scholarship. It communicates the message of Scripture in plain English while drawing from the original languages, making it far more than a paraphrase. Its commitment to accuracy has improved with each revision, making it one of the most reliable dynamic translations  available today.   Another strength is its availability with the Apocrypha/Deuterocanon in Catholic editions. This places the NLT closer to the Bible of the early church than Protestant-only editions, an important corrective to the redaction of later centuries.   The NLT also excels in capturing the emotional and narrative flow  of the biblical text. Psalms, prophets, and narratives are especially powerful in this translation, where the force of the original languages comes through in vibrant modern style.   Weaknesses The NLT’s weaknesses stem from the same features that make it strong. Because it prioritizes clarity, it sometimes interprets heavily where more literal translations leave ambiguity. This can be helpful for new readers but limiting for deep word studies. In highly theological passages, such as Romans and Galatians, critics argue the NLT can oversimplify Paul’s arguments.   Another weakness is the perception problem: because of its lineage from the Living Bible, some still dismiss it as a paraphrase. This is inaccurate, but the stigma remains.   Finally, while the Catholic edition includes the Apocrypha, most Protestant editions do not. This continues the trend of removing books historically included in the early Christian Bible.   Problematic or Debated Verses The NLT has a few notable renderings that scholars have debated.   Genesis 6:3  — NLT: “Then the LORD said, ‘My Spirit will not put up with humans for such a long time, for they are only mortal flesh. In the future, their normal lifespan will be no more than 120 years.’” This makes it sound as if no human would live beyond 120 years, creating a contradiction since later figures such as Moses live longer. The Hebrew more likely means God would limit the time until the flood to 120 years, not set a new human lifespan. The NLT here interprets incorrectly.   Romans 8:3  — NLT: “God did what the law could not do. He sent his own Son in a body like the bodies we sinners have.”   Critics argue that “like the bodies we sinners have” risks implying Christ shared sinful nature, though the intent is to capture the reality of His incarnation.   Psalm 8:5  — NLT: “Yet you made them only a little lower than God.” This is more accurate than the KJV (“angels”) and reflects the Hebrew Elohim , showing how the NLT can at times surpass more literal translations.   John 1:18  — NLT: “No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us.” This rendering affirms Christ’s deity and reflects the best Greek manuscripts, where many older translations (including the KJV) obscure it. Philippians 1:26 NLT  – “And when I come to you again, you will have even more reason to take pride in Christ Jesus because of what he is doing through me.” Philippians 2:16 NLT   – “Hold firmly to the word of life; then, on the day of Christ’s return, I will be proud that I did not run the race in vain and that my work was not useless.” The English word “pride” carries a heavy negative weight in Scripture—everywhere else it’s condemned (e.g., Proverbs 16:18; 1 John 2:16). In these Philippians passages, however, the NLT uses “pride” or “proud” in a positive sense, reflecting common English idioms like “I’m proud of you”  or “my pride and joy.”  This can mislead readers into thinking some forms of pride are biblically endorsed. In the Greek text, Paul never commends ὑπερηφανία  ( hyperēphanía , overbearing arrogance) or καύχησις  when used for self-glory. Instead he uses καύχημα  ( kaúchēma , “boast, exult, rejoice”) and καυχάομαι  ( kauchaomai , “to boast/rejoice in” or “glory in”). These words describe joyful confidence or exultation in the Lord’s work , not self-exalting pride. A more literal rendering would be “you may glory in Christ Jesus”  (1:26) or “that I may rejoice/glory that I did not run in vain”  (2:16). The problem is not the underlying Greek but the idiomatic English choice. Modern English hears “pride” warmly, but biblically all pride in self is sin . The apostolic idea is joyful boasting in Christ , a celebration of God’s grace, never the ego-stroking pride our culture affirms.   Conclusion The New Living Translation is not a paraphrase, but a careful translation from the original texts designed to make God’s Word accessible in contemporary English. It excels in readability, emotional resonance, and clarity, making it one of the most powerful translations for devotion and public reading. While it sometimes interprets too heavily, and while issues such as Genesis 6:3 show occasional missteps, it succeeds far more often than it fails.   The NLT’s willingness to include the Apocrypha in Catholic editions also marks a return to the fuller canon of the early church, a feature too often ignored by modern Protestant publishers.   In the end, the NLT is a translation that fulfills the very purpose of Scripture: to speak clearly to God’s people. It may not serve as the sole study Bible for scholars, but it is among the best at communicating the living Word in living English .