As the book of Numbers, the fourth book of the Pentateuch, begins, the historical context of this document is provided: "Then the Lord spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first of the second month, in the second year after they had come out of the land of Egypt" (Numbers 1:1). In the chapters that immediately follow, Moses numbers (takes a census of) "all the congregation of the sons of Israel, by their families, by their fathers' households, according to the number of names, every male, head by head from twenty years old and upward, whoever is able to go out to war in Israel" (vs. 2-3). As this large gathering of the sons of Israel, now freed from their bondage, began their journey as a called-out people to the homeland God had promised them, they would need to be prepared for the battles to come when they met opposing peoples and nations. Thus, one of the key purposes for this census was military in nature. God informed Moses, "You and Aaron shall number them by their armies" (vs. 3). "Whoever is able to go out to war" (vs. 3) would make up this Israeli army. They were God's people; a holy nation; yet they were also a military force raised up in the name and power of their God to become a chosen nation among other earthly nations.

After receiving a revelation from God, given to him by the prophet Nathan, David, the king of Israel, prayed unto the Lord God, and in that prayer he made this observation, "How great you are, O Sovereign Lord! There is no one like you, and there is no God but you, as we have heard with our own ears. And who is like your people Israel - the one nation on earth that God went out to redeem as a people for himself, and to make a name for himself, and to perform great and awesome wonders by driving out nations and their gods from before your people, whom you redeemed from Egypt? You have established your people Israel as your very own forever, and you, O Lord, have become their God" (2 Samuel 7:22-24, NIV). God's desire for Israel was truly that they would become, and would forever remain, "One Nation Under God!" To this end, God instructed Moses to instruct Aaron and his sons (the priesthood of this holy nation) that part of their continuing work of ministry would be to pronounce a blessing upon His people. The prescribed wording of this blessing is recorded for us in Numbers 6:24-26, which blessing is the focus of this current issue of my Reflections. Whenever it was pronounced by the priesthood upon the people, utilizing the sacred Name, blessings from God would ensue: "So they shall invoke My name on the sons of Israel, and I then will bless them" (vs. 27). Here are the words of that blessing (Numbers 6:24-26, NASB):

If you are thinking these words sound very familiar, you are absolutely correct. We've all heard them many times in our Christian assemblies, as well as outside of those assemblies in various musical settings. "Because of the simple elegance and profound sentiments expressed in this blessing, it has been used throughout the centuries long after the sacrifices of the Aaronic priesthood ended. It is commonly used today in Judaism and known as the Priestly Blessing, the Priestly Benediction (birkat kohanim), the Dukhanen, or the 'raising of the hands,' although the specific time and method of pronouncement differs within the various groups of Judaism. The Aaronic Blessing is also used in Catholic, Anglican, and Lutheran liturgy. It is also spoken over the congregation regularly in less liturgical services of many Protestant congregations" [Got Questions.org].

You may also be familiar with this blessing due to the work of Peter Christian Lutkin (1858-1931), whose picture is provided here. Dr. Lutkin was an American composer who specialized in choral music that was primarily unaccompanied (i.e., acappella). Indeed, he would become a noted national spokesman in both universities and churches for the merits of unaccompanied singing. Much of his work was associated with Northwestern University at the Conservatory of Music, where he served as its Dean. In tribute to his influence, the honor society "Pi Kappa Lambda," which was established at this university in 1918, chose those Greek letters based on Peter Lutkin's name. His best-known choral arrangement is "The Lord Bless You and Keep You," which was first published in 1900. Although it was originally composed for an acappella choir, it was later adapted by John Rutter in 1981 for four vocal parts accompanied by an organ. One writer noted that "generations of choristers likely were first introduced to Lutkin's choral music through his benediction setting 'The Lord Bless You and Keep You,' with its famous concluding sevenfold amen." The work was chosen to be part of the celebration of the Queen Mother's 100th birthday in the year 2000 in England, and it was also sung by the choir at Windsor Castle at the wedding in 2018 of the Duke and Duchess of Sussex. It is a classic choral composition based on the Aaronic Blessing of Numbers 6:24-26, and we have all likely heard it and even sung it many times.

Some have likened the words of this Aaronic Blessing (or Benediction) to the Apostolic Benediction found in 2 Corinthians 13:14 - "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all." One of the primary reasons for this perceived connection is the focus on love, grace, and fellowship, as well as the doctrine of the Trinity (which many see here). "There is nothing expressed in the Apostolic benediction which was not implied in the Aaronic. The principal difference is that the thrice-holy Name, and the benefits of God's salvation, are declared more plainly and articulately in the later (Apostolic) form than they could well be in the earlier (Aaronic) form. Properly, therefore, these are not two benedictions, but only two forms of one and the same. The benefits expressed are, in substance, the same" [The Pulpit Commentary, vol. 2 - Numbers, p. 54]. The triple repetition of the name Jehovah in the Aaronic blessing has been interpreted by many later Christian scholars as indicating the Godhead in three Beings: Father, Son, Holy Spirit. "To us," states one source, "the mystery" of the triple use of Jehovah "is revealed by the doctrine of the Trinity" [ibid, p. 55]. The American theologian Dr. Albert Barnes (1798-1870), as he reflected on this Aaronic blessing, opined, "From a Christian point of view, and comparing the counterpart benediction of 2 Corinthians 13:14, it is impossible not to see shadowed forth the doctrine of the Holy Trinity (compare Isaiah 6:3 and Matthew 28:19); and the three several sets of terms correspond fittingly to the office of the Three Persons in Their gracious work for the redemption of man" [Barnes' Notes on the Whole Bible, e-Sword].

The Welsh theologian Matthew Henry (1662-1714) came to the same conclusion, though much earlier than Barnes. "The name of Jehovah is three times repeated in it (the Aaronic Blessing); the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from 'the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost' (2 Corinthians 13:14), each of which persons is Jehovah, and yet they are 'not three Lords, but one Lord'" [Matthew Henry's Commentary on the Whole Bible, e-Sword]. "The threefold blessing reminds us of the Trinity of the Godhead and of the threefold form of the work of God's goodness and mercy in dealing with His children. There can be no doubt, therefore, that we are justified in finding here a statement of the Trinity of God" [Dr. Paul E. Kretzmann, Popular Commentary of the Bible, vol. 1, p. 248]. "There has been commonly recognized in this blessing an allusion to the doctrine of the Trinity" [Dr. Charles Ellicott, Commentary on the Whole Bible, vol. 1, p. 501]. "The repetition of the name 'Lord' or 'Jehovah' three times, expresses the great mystery of the Godhead - three Persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the FATHER, to 'bless and keep us,' of the SON, to be 'gracious to us,' and of the HOLY SPIRIT, to 'give us peace'" [Drs. Jamieson, Fausset, and Brown, Commentary Practical and Explanatory on the Whole Bible, p. 114].

Not everyone, however, feels this doctrine of the Trinity, which has proven rather controversial and oft debated over the centuries, was in view in the Aaronic Blessing. Yes, many have taken this trinitarian doctrine/dogma and read it back into such passages of Scripture (known as eisegesis); and one source suggests such "is certainly fitting with the (later) Christian revelation of the Three Persons of the Trinity" [The Expositor's Bible Commentary, vol. 2, p. 754]; but it is very unlikely that this was in view at the time this blessing was first introduced to Aaron and the Levitical priesthood. Drs. Keil and Delitzsch, the noted OT scholars, acknowledged that in this Aaronic Blessing "most of the fathers and earlier theologians saw an allusion to the mystery of the Trinity, and rested their conclusions" about this text upon that belief [Biblical Commentary on the Old Testament - The Pentateuch, vol. 3, p. 41]. They go on to point out, though, that the text likely conveyed something much different to the ancient people of Israel. "The threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf, Jeremiah 7:4; 22:29), the triple blessing expressed in the most unconditional manner the thought that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah" [ibid, p. 41-42]. This triple repetition of the name of Jehovah, and also the triple blessing itself, "suggested that as there was in God an infinity of holiness that no one term could express (Isaiah 6:3), so God has for His people a fulness of blessing beyond what any single utterance of His favor would have suggested" [The Pulpit Commentary, vol. 2 - Numbers, p. 55].

Nevertheless, some will always continue to be convinced that the Aaronic Blessing testifies to the Trinity, even though they acknowledge such a view can't be proven. Pastor David Guzik, in his Enduring Word Commentary [e-Sword], states that the threefold repetition of Jehovah in this ancient blessing "does not prove the Trinity, but it certainly illustrates it." Guzik then quotes the English pastor Charles Spurgeon (1834-1892) as saying, "I will not say that this teaches the doctrine of the Trinity, but I must say that, believing the doctrine of the Trinity, I understand the passage all the better. The shadow of the Triune God is on the sacred benediction in the name thrice repeated." In the Pulpit Commentary we read, "Are we to see in this threefold use of the Divine name a shadowing forth of the Holy Trinity? It is obvious that it cannot be proved, and that it would not even have suggested any such idea to the priest who gave, or to the people who received, the benediction. To them the threefold form merely added beauty and fulness to the blessing. But that is not the question. The real question is whether the Old Testament was written for our sakes as well. If so, it is not possible for us to avoid seeing in this benediction a declaration of the threefold Being of God, and it is not possible to avoid believing that He meant us to see such a declaration, veiled indeed from the eyes of the Jew, but clear enough to the Christian" [vol. 2 - Numbers, p. 52].

Another aspect of this Aaronic blessing or benediction that has caught the eye of some Christians over the centuries, especially those more closely associated with the liturgical forms of "high church," is that the precise wording of this blessing seems to be divinely prescribed. This has led some to conclude that one must not vary from this wording when uttering this blessing, for to do so would be a sinful departure from the very "words of God Himself." Thus, God's blessing of His people was conditioned upon, according to this view, the priest uttering these words precisely and without deviation. Once again, Pastor David Guzik quotes Spurgeon as saying, "Free prayer is most useful, and it will ordinarily consort best with the movements of the free Spirit; but in the case of a benediction, it is well that it was dictated to the man of God. The children of Israel might miss this blessing through the ignorance, or forgetfulness, or unbelief of Aaron; and therefore, it was not left to him; but he had to learn by heart each word and sentence. In this wise, and in no other, was he to bless the people. I like this; for if God Himself puts the very words into the mouth of the priest, then they are God's words" [Enduring Word Commentary, e-Sword]. "The supreme beauty of the words of this prayer (evident in translation) and the formulaic words of introduction (vss. 22-23) and conclusion (vs. 27) give ample warrant for the concept of fixed, repeated prayers in spiritual worship. Some people suggest that only spontaneous prayer is 'real' prayer; verses such as these show that such sentiment is not correct" [The Expositor's Bible Commentary, vol. 2, p. 754]. The reciting of the "Lord's Prayer" in a congregational setting is a good example, or of the "Shema," the central prayer of Judaism. This notion of "missing the blessing" if the prescribed words are not precisely pronounced is seen in some Christian groups who believe that one's baptism is not valid if the one doing the baptism does not utter the "correct" words just before the baptism (i.e., "I now baptize you in the name of the Father, and the Son, and the Holy Spirit, for the remission of your sins"). I have actually seen where a person was called back and baptized again, simply because the preacher "got the wording wrong." For those interested in studying this further, see my article on this titled: "Pre-Plunge Pronouncements: What Words Must be Uttered Prior to Baptism for the Act to be Valid?" (Reflections #326).

Returning to the Aaronic Blessing itself, we find that "one of the special duties of the priests was to be the medium of blessing. The priests had much to do with slaughter and sacrifice; here we have a pleasant view of one of their higher functions" [The Pulpit Commentary, vol. 2 - Numbers, p. 55]. "Then the priests, the sons of Levi, shall come near, for the Lord your God has chosen them to serve Him and to bless in the name of the Lord" (Deuteronomy 21:5). The people of Israel were not only a chosen people, but also a chosen nation. Thus, this blessing is for more than just individuals, but a corporate body of Israelites. "Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty" [Drs. Keil and Delitzsch, Biblical Commentary on the OT - the Pentateuch, vol. 3, p. 40]. "In the well-known words of the Aaronic Benediction, we find a broad, national" component to God's blessing of His people; in "words that are expansive and gracious, and that are inclusive of the whole community. ... Perhaps the most impressive aspect of this prayer is that it is a provision for God's desire to bless His people. Blessing is His idea, His purpose. It is not something the people must beg for, but it is the outreaching of His grace!" [The Expositor's Bible Commentary, vol. 2, p. 754]. We serve a loving, merciful, benevolent, gracious God and Father, who seeks to BLESS His people, both individually and corporately.

This blessing with which the priests were to bless the people of God consisted of a triple blessing, with each one building upon the previous part, which was a common technique in Hebrew poetry. In the original Hebrew of Numbers 6:24-26, each of the three verses progress in size: the first is made up of three words, the second is made up of five words, and the third has seven words. The name of God (Yahweh - Jehovah) is repeated in each verse and is then followed by two elements of the blessing. "The three gradations unfolded the substance of the blessing step by step with ever increasing emphasis" [Drs. Keil and Delitzsch, p. 40-41]. "Each clause of the triple blessing contains a promise from God. Combining these, we find that the blessing includes these three favors: protection (vs. 24), pardon (vs. 25), and peace (vs. 26)" [The Pulpit Commentary, vol. 2 - Numbers, p. 56]. "Both in its form and its content, this benediction is one of the most profound and most fruitful of the Divine oracles; and this indeed we might have expected, because (if we may venture to say so) God is never so entirely and absolutely Himself as in blessing!" [ibid, p. 52]. Thus, let us note the three parts of this great Aaronic Blessing:

The Lord bless you and keep you (vs. 24)

To "bless," writes John Calvin (1509-1564), signifies "the goodness of God in action, by which a supply of all good pours down to us from His favor, as from its only fountain." James wrote, "Every good gift and every perfect gift is from above, and comes down from the Father of lights" (James 1:17, NKJV). In Hebrew, the word translated "bless" spoke of that which was freely given in order to abundantly benefit the recipient. "While these words are directed to the entire community, the pronouns are singular. This is characteristic of covenantal language: the Lord blesses the whole by blessing the individuals; He blesses the individuals by blessing the whole" [The Expositor's Bible Commentary, vol. 2, p. 754]. The second part of this verse is: "...and keep you." Some translations read, "guard ... protect ... or watch over." The idea is echoed in the Lord's Prayer: "...deliver us from evil" (Matthew 6:13b), and it's seen also in passages like Psalm 121:7 - "The Lord will keep you from all evil; He will keep your life" (ESV). One of the blessings of our God is that He promises to watch over, guard, and protect those who are His. A good father is there for his children; he knows how to protect them, and he gives them that which is good and beneficial for their lives. Our God is such a Father! "We can confidently commend ourselves, and all who are the 'blessed of the Lord,' to His keeping, both in regard to spiritual preservation and temporal deliverances" [The Pulpit Commentary, vol. 2 - Numbers, p. 56].

The Lord make His face to shine upon you and be gracious unto you (vs. 25)

The Lord desires to bless His people. However, God's people have always been given the choice: embrace God and receive His blessing; reject God and have those blessings withdrawn! When we embrace Him, His "face shines upon us;" when we reject Him, He hides His face from us! God told Moses (and instructed him to tell this to the people also), "I have set before you today life and prosperity, and death and adversity" (Deuteronomy 30:15). "I have set before you life and death, the blessing and the curse. So, choose life in order that you may live, you and your descendants, by loving the Lord your God, by obeying His voice, and by holding fast to Him" (vss. 19-20). If we choose well, His face shines upon us; the Father beams in delight at His children. If we choose to turn away from Him, or to turn upon Him, He will turn His face away from us and the blessings will cease! In the very next chapter (Deuteronomy 31), God makes this clear to Moses (and through him to the people): "Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they will be consumed, and many evils and troubles will come upon them. ... I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods" (vss. 17-18). Those blessings CAN be restored, however, when a people or nation turn back to God. "If My people, which are called by My name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land" (2 Chronicles 7:14). Little wonder, then, that after speaking of the blessing of His face shining upon them, the Jews are reminded of the blessing of His gracious nature. John Calvin wrote, "Nothing is more desirable for the consummation of our happiness, than that we should behold the serene countenance of God." His GRACE is ever there - both for those dwelling within His embrace, those who seek it, and for those in need of having it restored. Thus, while the first part of the Aaronic blessing is about protection, the second is about pardon.

The Lord lift up His countenance upon you and give you peace (vs. 26)

For someone to "lift up his countenance upon" another person was a Hebraism signifying that one would turn his/her attention upon that other individual for the purpose of acting on their behalf in some manner. They would "look upon" them and ACT. "This sets forth the blessing of God as a manifestation of power, or a work of power," for the benefit of His people [Drs. Keil and Delitzsch, p. 41]. "When affirmed of God, it denotes His providential work upon man. When God looks at a man, He saves him out of his distresses" [ibid]. "Behold, the eye of the Lord is on those who fear Him, on those who hope for His lovingkindness, to deliver their soul from death and to keep them alive in famine. ... He is our help and our shield" (Psalm 33:18-20). When God lifts His countenance upon us, and His face shines upon us, we are preserved within His grace ... and we have PEACE. This is the Hebrew word "shalom," which signifies far more than just the absence of conflict and turmoil. "It is God's word for wholeness and goodness and total satisfaction in life" [David Guzik, Enduring Word Commentary, e-Sword]. "The Hebrew word shalom is here seen in its most expressive fullness, not just as an absence of war, but as the positive state of rightness and the fullness of well-being. This kind of peace comes only from the Lord" [The Expositor's Bible Commentary, vol. 2, p. 755]. "This peace, being the perfect fruit in experience of the grace which comes from God, forms the climax and conclusion of the benediction" [The Pulpit Commentary, vol. 2 - Numbers, p. 52].

From a Reader in Colorado:

Al, at one time we owned a copy of your book "From Ruin to Resurrection," but we have since lost track of it after loaning it out. It was a wonderful, eye-opening book! It seems like I remember you did a series of lessons on this same material, but I can't find that either. If it is still available, please let me know. Thank you, and have a good week.

• I did a five-month class on this in 2012 titled "The Nature of Man and His Eternal Destiny." It was recorded and the material is available on a special thumb drive. My book "From Ruin to Resurrection," now in its second printing, is also still available for ordering. -- Al Maxey

From a Reader in California:

Al, your latest article was very good, as always! I just wanted to let you know that I just ordered, via PayPal, your thumb drive on "The Minor Prophets: Major Messages for Our Troubled World Today." Thank you, brother.

From a Minister in Rwanda, Africa:

Dear Brother Al, I don't remember how I was introduced to your Reflections mailing list some years back, but it has been a great blessing to me. As a native preacher of the Word with no formal theology training, you have been a filling station for me personally as I earnestly search for Truth and deeper understanding of His will. God bless you so much!

From a Reader in Hawaii:

Al, I have been doing a bit of Reflections catching up in my reading. In Issue #878 ("Research and Reflective Reasoning: Methodology for Acquiring Greater Understanding"), one of the readers mentioned using your articles in his own research. I also do that quite a lot. May God continue blessing your wonderful work on these Reflections, and also in everything else you do!

From a Reader in Unknown:

Al, I don't know if you saw the post on Facebook or not, but a guy from Texas wrote on one of the Church of Christ groups, in response to someone who differed with him on some point, "Don't you know what the Bible teaches? Oh. I just remembered as I was typing those words. You listen to Al Maxey. He's a false teacher of the worst kind. Instead of going to the Baptists, since he teaches their doctrine, he remains 'Church of Christ' in name only, and he deceives people who don't know the Bible." I can't believe how vile some "Christians" can be toward others!

• Yes, I saw the post. Sadly, over the years I have accumulated a number of caustic critics who feel "called of God" to do all in their power to silence me. Years ago, I used to give back as good as I got, but I don't bother with such people anymore. Actually, I pity them. We should all pray that one day they turn from their ways and embrace the freedom we have in Jesus to love and accept one another in spite of our differences regarding personal preferences, perceptions, and practices. We follow a Person, not a pattern, where love trumps law and Truth trumps tradition every time! When this becomes our reality, we will begin living in harmony with one another, rather than seeking to eviscerate one another. -- Al Maxey

From a Reader in Texas:

Al, when I needed help and guidance through a challenging time in my life, you were a HUGE spiritual help to me. I have heard people say awful things about you, yet because I knew you, I never once considered what they said to be true. I did, however, try to look at what motivated them to say such things, and in almost every case it was simply jealousy or ignorance. Praying for those who "spitefully use you" is so hard to do, and it certainly doesn't seem like the natural response for one being treated that way, but I do try very hard to do this. Keep up the good fight, Al, and know that those who know you understand that these people have their own pitiful motives for disparaging you and your work. Pay them no mind! It's just the price you pay for being successful in reaching so many people and doing so much good work. Always praying for you and your family!

From a Reader in Tennessee:

Al, thank you for continuing to respond to the grumps with grace, even though it must be so difficult sometimes to do so! Your example helps the rest of us to do likewise!

From a Reader in South Carolina:

Al, just keep on keeping on. Those that talk against you are just jealous of you. Thankfully, the church is rid of most legalistic people, but there are a few who won't rest until they belittle everyone who disagrees with them. I have found that it is best to try and be nice to them, yet at the same time totally disregard their slander of others. Just keep preaching the Word of God as long as you can, and don't let the naysayers stop you!

From a Reader in Texas:

There was a time a number of years ago, Al, that I became the target of this kind of abuse from these kinds of people. It really upset me until I gave it some thought and realized that I was being grouped in with some of the great and faithful preachers you have spoken of in your writings. I came to understand then that I must be doing something right, and I took it as an honor to be included with such faithful ministers of God. Thank you, Al, for your great studies, your teaching, and your encouragement of so many! As the old saying goes, "Preach on, brother!!"

From a Reader in Alaska:

Al, I rarely forward stuff, but I wanted to share with you this "Frank Viola Unfiltered" email dated March 28, 2024 titled "A Powerful Insight about Legalism," in which he suggested that legalistic thinking really does often impair ministering to others, which is the whole point of becoming more like Jesus (i.e., putting others first as you serve them, etc.). In this mailout, Viola says he and his wife had lunch with Jon Zens and his wife, and that during the lunch they "discussed legalism and why so many Christians are still attracted to it." Zens stated, "Legalistic people cannot minister to others because they are always judging them. If I'm a legalistic person, I don't have empathy or sympathy for others. And if I don't have empathy or sympathy, I can certainly judge them, but I cannot minister to them." Viola wrote, "What a stunning insight, and what a crushing blow to legalism." It reminded him of what James wrote in James 4:11-12. Viola then wrote, "I've watched this play out all my life. Every legalist I've ever known couldn't minister Christ to others. They could only judge them. Legalists also want a checklist of right and wrong so they can 'color inside the lines.' 'Give me a list to follow,' is the demand of the legalist. Part of that demand is security. But the other part is pride. Ergo, 'I can keep the list, but look who can't!' And yet the irony here is that the legalist is blind to the fact that the piece of sawdust he sees in his sister's eye came off the telephone pole in his own!"

• Legalistic patternism always focuses on and demands a LIST of particulars that must be followed precisely in order to be saved and to enjoy fellowship with those in the "one true church" (which, of course, is their specific faction of the Church of Christ group). The irony of this is that no two lists agree!! There is no more divided group than the patternists, for none of them can agree on what constitutes the approved "pattern" necessary for salvation and fellowship. I have repeatedly over the years asked them to provide me with their list of particulars, and to this day not a single one of them has done so. In fact, they become extremely angry at me for even asking for it. I have documented this over the years and that information can be found on my Topical Index page under the heading "Requesting Legalism's List." I would also recommend reading my articles listed under the heading "Patternism," and reading my published debate on Patternism which was published as a series in Contending for the Faith: "The Maxey-Broking Debate." -- Al Maxey

From a University Professor in Nevada:

"You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace" (Galatians 5:4). I, for one, do not want to be judged by my ability to obey commandments, especially those based on some "pattern" derived through proof-texting exercises. Justification comes through obedience ... not mine ... it was Jesus' obedience of faith that did it. Al, keep standing for what the Scriptures say!

From a Reader in Tennessee:

Al, you challenge thinking and time-honored traditions, and you do so with Truth! You are wise to ignore the "straw men" your opponents keep putting forth. Just keep doing what you're doing. You're a messenger of freedom, and that is so desperately needed in our world ... and most certainly in the church. Blessings!

From a Reader in Texas:

Dear Al, as always I loved this edition of your Reflections ("By Way of Concession: Pondering Paul's Pastoral Intent" - Reflections #880). You have that special knack for hitting home a TRUTH! As a multi-decades Bible teacher, I have come to understand the difference in making concessions and compromising divine Truth. By the way, happy belated birthday wishes to you! I, too, had a birthday just a few days before yours -- my 82nd. Hopefully, with each year, a little more wisdom ensues! My love to you in Christ.

From a Reader in Montana:

Thanks for your article "By Way of Concession." I really value the reasoning you apply here, and I only wish it would be evidenced more prevalently in all our spiritual lives in the Body of Christ! I know that I personally have been growing away from taking rigid positions and passing edicts upon others, and I'm really trying to be better at determining what is my opinion versus what the truth of the Word is saying. Sometimes, though, I do better than at others!

From a Reader in Texas:

Dear Al, thanks for the way you developed the presentation of the simple truth conveyed in this essay ("By Way of Concession"). I hope that your prayer in your last sentence is true of me -- "Dear Lord, help us all to love more and legislate less!" Not just in my faith discussions when dealing with opinions, but also in the political arena during an election year. I just wish I could be allowed by others to land in a different place than they do after my consideration of a subject.

From a Reader in Alabama:

Al, I hope you had great visits with your family and friends on your recent 75th birthday. I'm having one myself this month - number 71. Thanks, Al, for your continued scholarship on subjects biblical. God bless.

From a Reader in California:

Once again, brother, a GREAT lesson ("By Way of Concession"). Your lessons are such great resource material for all of us who are seeking to learn; especially those of us seeking to learn more about the Word of God and His will for us. Keep up the good work you are doing!

From a Reader in Georgia:

Al, I just read your article titled "By Way of Concession." I'd say that Paul was truly trustworthy in his advice and counsel. Being able to distinguish between what is necessary and what is not is a challenging exercise (i.e., CENI). While this hermeneutical approach could have been useful, it was ultimately used to legislate behavior rather than to allow for differences of opinion. As always, brother, your Reflections make one think! Love always!!

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