by Al Maxey

Issue #296 ------- April 9, 2007
Make it thy chief Design and thy great
Business, not to be Rich and Great, but so to
live in this World as that thou mayest reasonably
believe that thou hast God for thy Friend.

Thomas Fuller {1654-1734}
Introductio ad Prudentiam

The Reproach of Christ
Examining the Choice of Moses as
Characterized in Hebrews 11:24-27

A reader in the beautiful state of California sent me the following email back in February: "Brother Al, I was rather puzzled as I read the book of Hebrews recently. It says in chapter 11 that Moses gave up the riches of Egypt for the sake of Christ. How could this be? Christ had yet to be born! I would love to know your thoughts on this." Adam Clarke [1762-1832], the noted British Methodist theologian, stated in his Bible commentary (which took him 40 years to complete), "Many have stumbled by the word 'Christ' here, because they cannot see how Moses should have any knowledge of Him" [vol. 6, p. 767]. Without question, this is a difficult verse, and "many explanations have been proposed of this remarkable phrase, some of which cannot possibly give the true meaning" [Dr. Charles Ellicott, Ellicott's Commentary on the Whole Bible, vol. 8, p. 335]. As with almost any passage of Scripture, especially those which pose some challenge to a correct interpretation, there has indeed been quite a diversity of speculation as to the authorial intent of the anonymous writer of this particular phrase in his/her epistle to the Hebrews (and yes, some scholars have indeed suggested the inspired author may have been a woman; please see Reflections #128 -- The Authorship of Hebrews: In-depth Investigation into Identity).

The eleventh chapter of the epistle to the Hebrew brethren is a powerful treatise on how a few specific men and women of the distant past demonstrated a depth of faith in the promises of their God. These are individuals "of whom the world was not worthy" [Heb. 11:38], many of whom willingly laid down their lives, "without receiving the promises, but having seen them and having welcomed them from a distance" [vs. 13]. This chapter begins with the following extremely profound, and oft quoted, statement: "Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval" [vs. 1-2]. Thus, faith, by its very nature, is far more subjective than objective. In other words, when something can be incontrovertibly proven as fact, there is little need for faith. However, when we are called upon to accept AS fact that which cannot be proven by the scientific method, then faith steps in to bring a confident assurance to the hearts of those who possess it. For example, "By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible" [vs. 4]. "By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household" [vs. 7]. "By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going" [vs. 8]. "By faith even Sarah herself received ability to conceive, even beyond the proper time of life" [vs. 11]. Faith stands boldly before the absence of fact, in the face of the seemingly impossible and improbable, filling us with a blessed assurance that defies empirical evidence and established precedent drawn from scientific method.

Hebrews 11 is filled with example after example of these "godly giants" who lived by faith, and who remained faithful even unto death. It is one of the most inspiring chapters in the Bible and should be read often by struggling saints (and who among us is not in that category?). Amidst this galaxy of heavenly heroes and heroines one finds the inimitable Moses. "By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter; choosing rather to endure ill-treatment with the people of God, than to enjoy the passing pleasures of sin; considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen" [Heb. 11:24-27]. It is this particular passage that will serve as the focus of our present weekly study. Even more specifically: what exactly is meant by the phrase "the reproach of Christ," which Moses regarded as greater riches than the many treasures of Egypt? In what possible sense could Moses have chosen to embrace Christ, or anything connected with Him, when His coming was still a good many centuries in the future? Just what was the extent of Moses' knowledge of the coming Messiah, and how was this insight acquired?

There are several very significant statements made about Moses in this passage; statements that reveal a great deal to us about this man's character and motivation. First, and perhaps most importantly, we find the phrase which appears repeatedly throughout this magnificent chapter -- "By faith..." This is a very well-known Greek word, pistis, which conveys the concepts of "faith, belief, trust; firm conviction or persuasion." This word appears numerous times within the pages of the New Covenant writings, appearing 24 times just in the eleventh chapter of Hebrews alone. Moses was a great man of faith, as God Himself declared: "My servant Moses is faithful in all My household; with him I speak mouth to mouth, even openly, and not in dark sayings" [Num. 12:7-8]. His faith was of such a nature that God chose to speak very clearly to him, rather than in a mysterious, oblique manner (as sometimes happened with dreams and visions). This passage should be kept in mind as we approach the question of how Moses acquired knowledge of the Christ. The writer of Hebrews alludes to this very passage in the book of Numbers, saying, "Jesus was faithful to Him who appointed Him, just as Moses also was in all His house" [Heb. 3:2]. This was a faith modeled to Moses in his early, formative years by his parents, which simply goes to show the vital nature of a godly witness by parents to their children. Heb. 11:23 informs us that his parents, by faith, hid Moses for three months, being unafraid of the king's edict. Both parents were of the tribe of Levi, and both chose to serve the one, true God rather than bow to the edicts of Pharaoh. Exodus 2:1-10 informs us that his mother especially had opportunity to instruct him during his early years, which certainly had much to do with his later development into a faithful servant of the Lord.

"By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter; choosing rather to endure ill-treatment with the people of God, than to enjoy the passing pleasures of sin" [Heb. 11:24-25]. There is little need to speculate as to the age of Moses at this time, for a search of Scripture quickly reveals he was about the age of 40. This is determined by comparing the following two passages: "Now it came about in those days, when Moses had grown up, that he went out to his brethren and looked on their hard labors; and he saw an Egyptian beating a Hebrew, one of his brethren" [Exodus 2:11]. Stephen, the first martyr in the church of our Lord Jesus Christ, declared, "But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel. And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian" [Acts 7:23-24]. These last two passages also agree as to the specific circumstance that brought forth this life-changing choice of Moses, a choice not specifically identified within the Hebrew passage. It was when he saw the ill-treatment of the people of God, those who were truly Moses' own people in the flesh and by covenant (with Abraham, Isaac and Jacob), that he chose to take his stand with them rather than with their wicked Egyptian oppressors. In so doing, he, in effect, renounced, by his very actions on that occasion, his status in the court of Pharaoh and all the many earthly pleasures such status held forth, and he, in essence, also renounced his status as the son of Pharaoh's daughter, which could potentially have led him to a point of great personal power and privilege, and he cast his lot with a nation of beleaguered slaves. By accepting them as his own people, he also was forced to embrace their many physical and emotional misfortunes at the hands of the Egyptians. The choice had been made; blood had been shed; there was no turning back.

"By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen" [Heb. 11:27]. As one might easily imagine, given the nature of the problem before us, there has been considerable debate as to which of the two departures from Egypt the writer of this epistle had in mind. "It is a matter of great difficulty to decide whether these words refer to the flight into Midian, or to the Exodus" [Dr. Charles Ellicott, vol. 8, p. 335]. Dr. Robert Milligan, the late president of The College of the Bible, which is part of Kentucky University, wrote, "When did he do this? Was it when he renounced his allegiance to Pharaoh, turned his back on all the honors and pleasures of Egypt, and fled for safety into Midian? Or was it when he led the children of Israel out of Egypt and then into the wilderness of Arabia?" [A Commentary on the Epistle to the Hebrews, p. 410]. Very clearly, "this verse poses a problem because Moses left Egypt on two occasions" [The Expositor's Bible Commentary, vol. 12, p. 126].

But, let's return to the question posed by the reader from the state of California. Having examined some of the background and peripheral matters pertaining to our passage from Hebrews 11, we now need to focus on the phrase that has troubled many disciples for quite some time. In the choice made by Moses, he is said to have considered "the reproach of Christ greater riches than the treasures of Egypt" [vs. 26, NASB]. The KJV and the ASV also employ the phrase "the reproach of Christ." There are a number of interesting variations among the versions and translations, however. Consider the following:

  1. "Moses knew that the treasures of Egypt were not as wonderful as what he would receive from suffering for the Messiah" -- Contemporary English Version

  2. "He reckoned that to suffer scorn for the Messiah was worth far more than all the treasures of Egypt" -- Good News Bible

  3. "He valued suffering in the Messiah's camp far greater than Egyptian wealth" -- The Message

  4. "For he considered reproach for the sake of the Messiah to be greater wealth than the treasures of Egypt" -- Holman Christian Standard Bible

  5. "Moses considered the reproach borne by God's Anointed greater riches than the treasures of Egypt" -- New American Bible, St. Joseph edition

  6. "He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt" -- New International Version

  7. "He considered the stigma that rests on God's Anointed greater wealth than the treasures of Egypt" -- New English Bible

  8. "He considered abuse for Christ's sake greater riches than the Egyptian treasures" -- Hugo McCord's New Testament Translation of the Everlasting Gospel

  9. "He thought that it was better to suffer for the promised Christ than to own all the treasures of Egypt" -- The Living Bible

It becomes very apparent very quickly that not only is there significant variation in translation of this phrase, but there is also significant variation in interpretation. It is little wonder, therefore, that there is no little confusion regarding authorial intent. In what sense did Moses suffer the reproach of Christ Jesus? And just what is meant by that word? Greek scholars have even questioned the nature of the phrase tou Christou -- should this be considered an objective genitive? The answer will affect both the translation and interpretation, as is evidenced in the samples given above. Thus, there are a number of legitimate questions and concerns that must be addressed by those who truly seek to understand the passage. The first consideration is perhaps the word translated by some as "reproach." The actual Greek word employed is oneidismos, which means "censure, reproach, reviling; abusive, humiliating treatment." Thus, the choice of Moses to cast his lot with the people of God, rather than remaining in the court of Pharaoh, would bring down upon himself the harshest of treatment. Dr. Albert Barnes, in his classic Notes on the Bible, observes, "It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule" [e-Sword]. Moses "would be reproached for the course which he pursued. He couldn't expect to leave the splendors of a court and undertake what he did, without subjecting himself to trials. He would be exposed to ridicule for his folly in leaving his brilliant prospects at court to become identified with an oppressed and despised people" [ibid].

In what sense, though, did Moses, by his conscious choice to align himself with the people of God, experience the reproach of Christ?! This is the question before us; one that has puzzled Christians for centuries. Should this phrase, which appears in the genitive, be considered subjective or objective? Is it a reference to the reproaches Jesus Himself bore when in the flesh, or is it perhaps merely a reference to reproaches that true disciples bear for having accepted Him? Or, should the phrase be considered a plenary genitive, in which there are aspects of both? This same predicament is presented to us, by the way, in 2 John 9 where we find the phrase "the doctrine of Christ." The nature of the genitive in this passage will also have great impact upon the interpretation. For a greater discussion of this issue, please see: Reflections #84, in which each of these three genitives is given greater analysis. As for the phrase in the book of Hebrews, scholars are divided as to which genitive is in view, and therefore they are further divided as to the correct interpretation, a fact made quite evident not only in the translations, but also in the commentaries.

Some feel that Moses was in some way looking ahead to the coming incarnation, which would result in a life of suffering culminating at a cross. Thus, it is suggested that he considered the sufferings of the Savior of the world to be of greater worth than any suffering he himself might experience as a result of his own determination to side with the Israelites. What possible value could he put on his own reproaches, when they paled in comparison to those of the Messiah? "For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart" [Heb. 12:3]. Some biblical scholars see this verse almost as "inspired commentary" on Heb. 11:26. This interpretation, however, leads one to wonder just how much Moses could have known ahead of time about Christ and His sufferings. Some reputable scholars feel Moses was given special insight from above into Jehovah's Suffering Servant in order to enable him to endure his own trials that would come from serving as the deliverer of his people. "Although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer (of whom Moses himself was a type), that determined his conduct in the above respect" [Clarke's Commentary, vol. 6, p. 766]. "It was just as easy for God Almighty to reveal Christ to Moses, as it was for Him to reveal Him to Isaiah, or to the shepherds, or to John the Baptist" [ibid, p. 767].

Moses himself told the Israelites that he would be a type of the Messiah. "The Lord your God will raise up for you a Prophet like me from your midst, from your brethren" [Deut. 18:15]. The apostle Peter, in his second recorded sermon, quoted this passage and indicated it was spoken with reference to Jesus Christ [Acts 3:22]. Yes, Moses clearly had at least some knowledge of the coming Messiah -- the Christ; the Anointed One. How much God revealed to him we will probably never know, but that he knew something is irrefutable, in my view. After all, Jesus declared, "For if you believed Moses, you would believe Me; for he wrote of Me" [John 5:46]. Thus, the view of many is that Moses, being made aware of the reproaches that would befall the Messiah, regarded the Suffering Servant of God to be of such infinite worth, that his own sacrifices and reproaches were, by comparison, not worthy to even be mentioned. If Christ was willing to "empty Himself, taking the form of a slave" [Philp. 2:7], then Moses could easily leave the riches of Pharaoh's court to walk among the Jewish slaves. In a very real sense, therefore, the people of God, of all eras, are called by God to reflect in their life-choices, this same disregard for riches, and to welcome reproaches for the sake of a greater cause ... just as Christ did. Thus, by renouncing the world, and by living for Him, we invite upon ourselves the very "reproach of Christ" -- suffering that reproach willingly, just as He did. "Jesus suffered outside the gate; hence, let us go out to Him outside the camp, bearing His reproach" [Heb. 13:13].

Other scholars, while acknowledging the above view has merit, also believe there is great merit in the view that the phrase "the reproach of Christ" has reference to the distresses suffered by God's people, with whom our Lord intimately identifies, and thus when they suffer reproach, He suffers reproach right along with them. The people of Israel were being afflicted, therefore the Anointed One who would come from this people was also being afflicted. When believers suffer for their faith in Jesus, then Jesus suffers ... as He and they are one. In Acts 9, Jesus informed Saul of Tarsus, after striking him down on the road to Damascus, that this zealous Pharisee was persecuting Him [vs. 4-5]. "Who are You?!" Saul asked. "I am Jesus whom you are persecuting!" Earlier, Jesus had taught, "Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me" [Matt. 25:40]. Thus, it is believed, when Moses chose to side with the people of God, bearing the reproaches that were befalling them, he was embracing a people who were so intimately indwelt by their coming Messiah that their many reproaches were also His reproaches. Moses, therefore, looked beyond the people themselves; looking instead to the One who would emerge from out of this people. By casting his lot with this people, he was actually casting his lot with their coming Christ.

"In all their affliction He was afflicted" [Isaiah 63:9]. As we clearly see, this is a very biblical concept. In Psalm 89 we find a poetic recounting of the afflictions of the people of Israel, who are characterized as "the anointed" of God. Just as the Jews were the "anointed ones," so also was Jesus the "Anointed One." Therefore, the reproaches of one were the reproaches of the other. The Greek word Christos, by the way, which is the word used in the phrase under consideration in this study from Heb. 11:26, simply means "anointed." The phrase could just as accurately be rendered: "the reproach of the anointed." Ethan the Ezrahite, who penned Psalm 89, wrote, "Remember, O Lord, the reproach of Your servants; how I bear within my bosom the reproach of all the many peoples, with which Your enemies have reproached, O Lord, with which they have reproached the footsteps of Your anointed" [vs. 50-51]. Yes, the Anointed One was within His people (the anointed ones) even during the time of Moses, and Moses beheld that reality. In the wilderness, after having left Egypt, the people "all drank from the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ" [1 Cor. 10:4]. Again, what great intimacy of identification!!

Yes, Moses knew of the coming Christ; the Messiah. He spoke of Him; he wrote about Him; he embraced His chosen people, even embracing the reproach they bore (a reproach felt also by He who dwelt among them). Moses "knew about the promised Messiah, although he might not know Him by that name. He believed on Him as the Deliverer that was to come; as the 'Prophet' who was to be 'raised up;' as the seed of Abraham, in whom all nations were to be blessed. And he resolved, through grace, to adhere to the cause of Christ, however greatly it might be despised" [Pulpit Commentary, vol. 21, Hebrews, p. 314]. Moses did all of this, demonstrating his faith, "for he was looking to the reward" [Heb. 11:26]. Moses saw well beyond his present circumstances; his gaze penetrated beyond time and space, into the very eternal realm of God. He saw where all things must ultimately come to completion, and he knew the sacrifices of the present were unworthy to be compared to the glory that awaited those who lived by faith. Like Abraham before him, he did not regard this world as his home, but "was looking for the city which has foundations, whose architect and builder is God" [Heb. 11:10]. Thus, like these other worthies, Moses "died in faith, without receiving the promises, but having seen them and having welcomed them from a distance" [Heb. 11:13].

May God give us all the vision of Moses, who truly could relate to the teaching of the apostle Paul, who said, "For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal" [2 Cor. 4:17-18]. Therefore, like Moses before us, may we regard as less than worthless the riches and pleasures of this world, choosing rather to cast our lot with the people of God, within whom dwells the eternal Christ. "But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish (dung) in order that I may gain Christ" [Philp. 3:7-8]. May we do no less than did Moses and Paul, who both regarded the "reproach of Christ greater riches" than anything this world has to offer.

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Readers' Reflections

From John Modgling in Missouri:
A Special Update

Dear Reflections Readers, Greetings in the name of Christ. Two years ago (has it been that long already?!) I was fired from a very legalistic One Cup congregation in the state of Texas [see: Reflections #182, which examines this event in some detail]. One of the things that resulted from that was a massive outpouring of love, encouragement and prayers from many of you who subscribe to Al Maxey's weekly Reflections. I wanted to express a sincere thank you from my wife and me, as well as give you a brief update on some of the things that have transpired since April, 2005. In April, 2006 I was invited to hold a meeting in the small town of Ava, Missouri. Then in July of that same year they invited me to become their full-time minister. My wife and I have been very blessed to be able to work with this small congregation in the middle of the beautiful Missouri Ozarks. The congregation is small (about 17 members), but they are wonderful people who truly believe in the grace of God. Like me, they are more concerned about bringing people into the kingdom of God than into our particular One Cup fellowship. What a wonderful (and rare) attitude! How wonderful it is to serve in a place where the Spirit of God is truly at work. I have been edified and built up in the most holy faith by many of you who prayed for me and sent great words of encouragement. Others provided me with wonderful literature that celebrated the grace of God. A wonderful brother in New Mexico and his sons provided me with the financial assistance we needed during my time of hardship. I want to say thank you so much to all of you, and I would love to hear from all of you again. However, if we never meet again this side of Heaven, I will meet you on that beautiful shore. May Jesus Christ be truly alive in His Body -- the church! Maranatha! John D. Modgling ---

From a Reader in Texas:

Brother Al, Again, that was a "right on" article. "The Spirit Lusteth To Envy" was well-thought-out and clearly presented. I especially appreciate the grace with which you treat those who disagree with you and your conclusions. I know it is not always easy! Keep up the good work!

From a Minister/Elder in California:

Aloha Al, Thanks for all your hard work and exegesis of the Scriptures in your Reflections. The other day I actually heard a Christian say, "We never know if we've done enough to make it to heaven; we won't know if we've made it until we get to the other side." Wow! If that be the case, maybe only Abraham and Paul will be in heaven. I know that I haven't earned that many "points" or have that many "credentials." Maybe one of these days you could write an article about "earning points" to make it to heaven! By the way, I was talking to Randy Travis just the other day before his concert near here and he gave me permission to use the title of his first platinum country album ("Storms of Life") for the title of my new commentary on the book of Ecclesiastes. It will be another year before all my research and writing is finally done on the commentary. Randy has recorded several inspirational albums lately. When he sang "Raise Him Up" the other night, the audience stood up and cheered -- and this was not a "religious" gathering! May the good Lord bless you and Shelly.

From a Minister in California:

Dear Bro. Al, With regard to the letter in your last issue from the brother in Oklahoma regarding change, I too generally do not go for change simply for the sake of change. However, if we don't make changes now and then for change's sake, then how in the world do we get people to change when it's truly a necessity?! Many years ago at a church growth seminar I heard Rick Warren say that at times they change things up at Saddleback for no other reason than to prepare the people for when they really need to make changes (so the people aren't shocked by the necessary changes, having already become used to change). There seems to be some wisdom in that mentality ... at least to my feeble mind. Just a thought.

From a Minister in Arizona:

Dear Bro. Al, Thanks for your study: "The Spirit Lusteth To Envy." It is a thorny passage that has consumed many an hour of every serious student of God's Word. I share your view about the indwelling of the Holy Spirit in the life of the Christian. I do think, however, that your charge that Bro. Woods was nigh unto blaspheming the Holy Spirit was rash. I wish you could have said that to him while he was still alive to defend himself. It would have been a spectacle to behold!!

From a Reader in Tennessee:

Dear Bro. Al, On this particular subject it is necessary to be blunt!! So, thank you. To accept the belief that the Spirit of God does not dwell within us, one must deny and explain away so many clear Bible teachings! According to the Word of God, He lives IN us!!

From a Ministry Leader in California:

Brother Al, As one who ministers to those who struggle with addiction, I would like to respond to our dear friend in Florida (whose email was posted in your last Reflections) that there is absolutely nothing in the Scriptures that teaches directly against wine consumption. However, I believe that the Scriptures are very clear that consuming wine to excess leads to all kinds of sin! Thus, a word of caution to our dear friend: be very careful about the serving of alcohol to people you don't know. I am personally against serving alcohol to larger groups of people because, statistically speaking, there are going to be several in that crowd who will have (or potentially could have) a problem with alcohol. I realize that this is a personal opinion, but it is based on personal experience. Our dear brother Paul said it best in Romans 14 -- we need to be sensitive to the needs of our weaker brethren. Therefore, if you use Romans 14 as your guide, you'll never go wrong. If our friend from Florida enjoys a glass of wine with dinner, and if over-indulgence is not an issue, then enjoy it and give thanks to the Lord for His blessings. For the record, I believe that your Reflections article on this matter [Issue #134] covered the topic beautifully.

From an Elder in New Mexico:

That was a great issue of Reflections, brother Al. Thank you for your interpretation of these somewhat difficult passages in the epistle of James. The stance of the "Word Only" group really amazes me! Just how do they think the Holy Spirit did His work in the writers of the NT Scriptures?! Did He just stand behind them and move their hands as they wrote, or was He indwelling them, guiding their hearts and minds? As for me, I thank the Lord for His indwelling Spirit; He has changed my heart and mind from the inside-out, and has taught me to love as He loved.

From a Minister in Florida:

Special Offer --- Dear Bro. Maxey, I really appreciate your Reflections. Your writings remind me so much of Carl Ketcherside. What a beautiful, godly man he was. We had him in our home on several occasions, and got to hear him speak often. His message is truly timeless, and his spirit was certainly one that was like unto Jesus. I have several of his books that could very well be collector's items. I thought perhaps you might know of some minister or elder who might like to buy them. I am 80 years of age and semi-retired. I still serve our congregation as the Senior Adults Minister, but am trying to downsize my library. Please let me know if there are those among your readers who might want these books (I have eight of them). I would really like to sell them all together as a set, and would also like them to go to someone who will read and cherish the message presented by Bro. Ketcherside. By the way, tomorrow is our mid-week Bible study (our Hour of Power), and I am teaching the senior adults class from John's first epistle. I will be using your thoughts on "Sin That Leads Unto Death" [Reflections #293], which is a very difficult text. Thank you.

From a Reader in Texas:

Special Request --- Brother Al, Do you know of anyone who may have back issues (unbound) of Restoration Review? If so, could you put me in touch with them? Thank you, and my best to you, yours, and your good work. May the Father continue to bless you.

From a Reader in California:

Brother Al, I have really enjoyed the insight you provide through your Reflections. I have come to the realization that I have been very "Pharisaical" in the past. With Christ's help, however, I am now overcoming this urge to bind upon others the traditions of men. Thank you!

From a New Reader in Tennessee:

Bro. Maxey, Please add me to your email list for Reflections. Our minister at the Church of Christ here has recommended your ministry to me very highly. Thank you!

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