Conservative Friends Bible Study of The Gospel of John #4

#4 John 1:19-34
The Greek word for “gospel”, is “euangelion” (“good news”). “Euangelia” is Greek for “a good message”, and “angelos” is the word for “messenger”, which is also the source for our word, “angel”. A verse-by-verse commentary of John 1:18-34, points out significant issues and Greek meanings.
Verse 19
“Jews” had at least two meanings during the time of Jesus: 1. It could refer to one who was ethnically a Jew, and 2. “Jews” could also refer to the Jewish establishment who opposed Jesus.   By A.D. 80, those who followed Jesus were completely excluded from ordinary Jewish worship.
Verse 20
The Hebrew word, “meshiach” (“anointed one”) became transliterated into English as “messiah”. In Greek, “meshiach” is translated as “christos”, which was then transliterated into English as “Christ”. In the time of Jesus, the Jews expected messiah would be a king.
In connection with the anointing of Jesus, the Greek word for “spirit” (“pneuma”), literally means “wind” or “breath”.  There are two other Greek synonyms for “spirit”: 1. “hudor” (“water”) and 2. “eleion” (“olive oil”). However, the most common of these three in the Holy Scriptures is “pneuma”. What is common to all three of these (“pneuma”, “hudor” and “eleion”) is that all three indicate flow and movement, whether it is physical flow/movement, or the spiritual flow/movement of God.   
Verse 26
In Greek, the word, “baptisma” (“baptize”) does not necessarily require physical water. It means “to immerse”, along with “to plunge”, or “to dip”. Thus, when translated, Matthew 28:19 should read, “. . . make students, immersing them/baptizing them in the Name. . . .” The Greek word, “onoma” does mean name, but it also means “the basic nature of something/the essence of something.” Thus, while Matthew 28:19 can mean to baptize in physical water, the greater, deeper meaning is “immersing them in the basic nature of God as Father, as Son, as Holy Spirit. . . being baptized in the death and resurrection of Jesus”; being immersed in the understanding and experience of dying and thriving with Christ.
Baptizing in water was a common Jewish ritual, one variant of which was John’s baptism: a baptism for repentance. There were Christians who continued this Jewish ritual . However, as early Friends pointed out, it should have died out as did the other Jewish rituals. John baptized with water, but Jesus baptized with the Holy Spirit: being immersed into divine things, rather than just being immersed into water. 
Verse 27
Untying the straps of someone’s sandals was a slave’s work. John is implying he is far less than Jesus. 
Verse 32 
The Greek word “pensteron” often translated, “dove” also can be translated, “pigeon”.
Verse 34
“Son of God”: Hebrews 1:1 clarifies that being God’s Son is a far higher ranking than just being a prophet/oracle/mouthpiece for God.


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Transcript

Host 0:00

Advice at number ten. Carefully maintain truthfulness and sincerity in your conduct and encourage the same in your families, in your style of living, in your dress, and in the furniture of your houses. Choose what is simple, useful, and good. From Ohio Yearly Meetings Book of Discipline.

Henry Jason 0:25

This is the OIM Greek Bible study. This is session four of the series on the Gospel according to John. We left off at verse 18 of this first chapter. There's quite a lot in there. As I had mentioned, part of it appears to have come from a hymn or an early song, but the themes that you find there are throughout the whole gospel. The Greek word for gospel is eoangelion. And basically, it just means good news. The word angela is the word for message, and the word angelos is the word for messenger, or as we also translate it, angel. So you can see the uh relationship of these words. This root angel basically has something to do with a message. The first word, ewangelion, the EU there is a prefix that just means good. So it's a good message, good news. An angelia is a message, angelos is a messenger, or what we translate as angel, a messenger from God. I'll read the section here on John the Baptist. This begins with verse 19. This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, Who are you? He confessed and did not deny it, but confessed, I am not the Messiah. And they asked him, What then? Are you Elijah? He said, I am not. Are you the prophet? He answered, No. Then they said to him, Who are you? Let us have an answer for those who sent us. What do you say about yourself? He said, I am the voice of one crying out in the wilderness. Make straight the way of the Lord, as the prophet Isaiah said. Now they had been sent from the Pharisees. They asked him, Why then are you baptizing if you are neither the Messiah nor Elijah nor the prophet? John answered them, I baptize with water. Among you stands one whom you do not know, the one who is coming after me. I am not worthy to untie the thong of his sandal. This took place in Bethany across the Jordan, where John was baptizing. First thing we should talk about is this word Jews in verse 18. The way this word is used in the gospel according to John has at least two major meanings. It can mean someone who is ethnically a Jew, as Jesus was ethnically a Jew, but then it also means the Jewish establishment who were opposed to Jesus and their followers. And it's very important to not confuse these when you see these two different meanings. Of course, everyone basically that we're talking about here is Jewish ethnically. But what happened towards the end of the first century is in the 80s, Christians were eventually completely excluded from ordinary Jewish worship. And so the term Udaios, meaning a Jew, began to also have this meaning of those Jewish leaders who were opposed to the followers of Jesus to the Christian movement. And that's what you're seeing here also being used. But this has unfortunately caused so much confusion and sadly a lot of persecution in centuries later of the Jews because you're really not talking about the whole Jewish nation, all Jews. You need to really be aware of how that word euda, or as it usually is translated as just Jew, is being used in this gospel. It's a very unfortunate development, but that's what happened there. In verse 20, my translation here says, I am not the messiah. Does anyone have a different translation?

SPEAKER_04 4:29

Mine says I am not the Christ.

Henry Jason 4:32

Right. The Greek word is Christos, which means anointed. The original word, if you go look at the uh Hebrew, is Meshiach, which gets transliterated as Messiah, and that's the same word, Messiah, meaning anointed. And so the word anointed here, of course, has the understanding of anointed with the Holy Spirit. Jesus was anointed with the Holy Spirit. The Spirit of God, yes. That goes back even into uh to the Genesis, where you have the Spirit of God hovering over the waters. You find that same thought in a variety of ways, I believe, in the various Psalms as well. We add the word holy, but we're really talking about the same thing.

SPEAKER_09 5:28

So the spirit that Genesis is talking about that hovered above the waters, that's the same spirit as we talk about when we say holy spirit. They're both the same.

Henry Jason 5:40

Hmm. I can't say that they're equivalent completely, but I think definitely they can be at times. I'm just trying to think through this myself at the moment. Jews have never, and nor have Quakers, been Trinitarian in their understanding of God, that there's only one God. And then how you look at the various aspects of God perhaps can be dated in a variety of ways, that how you perceive God. And being anointed with the Holy Spirit or being anointed with the Spirit of God means having the Spirit of God poured into you. I've mentioned in the past that when Queen Elizabeth of England was made queen almost 70 years ago, the most sacred, the most important part of the whole service was when she was anointed with oil. And that's when she became queen. And it was felt so holy or so different that while they were making a film of it, recording it, they omitted that part. They did not cover that particular part. They felt that was too sacred to make a film of. Okay. Anointed basic meaning is to rub into something. You know, you're rubbing oil, at least in this case, rubbing oil into Jesus. He is the anointed one. He has had the Spirit of God rubbed into him. He has the Spirit of God in him, the sense we have there. At least I'm thinking of the Greek. Again, I don't know Hebrew or Aramaic, but that's the understanding I have.

SPEAKER_06 9:16

In a way, can we say possessed? In a week, we say could that be okay?

Henry Jason 9:20

I wouldn't say possessed with, but he has the spirit of God in him. I would also emphasize fully as it's emphasized elsewhere in the New Testament, because we have that same spirit in us, hopefully, if only as a seed, but hopefully much more.

unknown 9:37

Yeah.

SPEAKER_06 9:38

That was helpful, Henry. Thank thee.

Henry Jason 9:41

Any other questions on that before I go on to saying a bit further here, talking further about spirit?

SPEAKER_01 9:48

I know that the kings and the priests and the prophets were all anointed. Was that a recognition of their having the Holy Spirit?

Henry Jason 10:00

They should have the Holy Spirit in them at that point. Yes. I forgot to mention that. That's very true. I mean, just like I was mentioning uh Queen Elizabeth, when she got anointed, that's when she became queen as such. Not just her, but any uh one in the line of succession there in England, king or queen. Maybe I should just say something about spirit now, since I've begun to mention it. The usual word for spirit in Greek is phenoma. Now it has two basic meanings. An outward meaning, it just means wind or breath. So we're talking about an outward current. And then again, when we are talking about it not an outward way, but an inward, we are translating it into English as spirit, which is from a Latin word spiritus. There are actually three words that are used to talk about spirit in the New Testament. This is the most common, pneuma. You also have the word hudor, which is water, and the third word is elion, which is the word for olive oil. The most common of these, of course, is the word pneumah. Most often it will be translated as spirit, and it is the usual word, but you can see the difference. We're talking about, in all cases, a current, a movement, a motion. And this is true of water and oil. They all move, they all flow. And you'll find in the writings of friends words talking about the inflowing of the spirit flowing into us. This is what we're talking about when we're talking about anointing, inflowing, flowing in. They all exhibit movement, whether it's physical movement or spiritual, non-physical, spirit of God. As I said, this word pinoma is the one that's most often used in terms of spirit. And when we get to chapter three, we'll see a verse there where at the same time the word means both wind and spirit. But I want to emphasize that when you think of spirit, you should be thinking about this invisible current of God, this movement, this motion of God. That's what we're talking about in all these cases, but not in a physical sense, in a non-physical divine sense. As I say, friends have used the word often inflowing, or motion, or movement. Okay.

SPEAKER_07 12:39

I've been looking at some other things, and your last interpretation of spirit as breath is what I think the spirit is in Genesis. It's the breath of God. Ruach is the word.

Henry Jason 12:55

Yes, it is ruach. Right. Uh let me put that down there. That's the physical sense, but there's that non-physical sense when you're talking about God, who is not a physical thing. Because in the Hebrew, that word has both senses, both that physics, just like the Greek. Henry? Yeah.

SPEAKER_10 13:13

Do you want to say anything about the understanding of Holy Spirit by Pentecostal Christians and whether it's completely commensurate with this, or if there's an extra dimension in how we might communicate with our Pentecostal brethren?

Henry Jason 13:31

No. Not at this moment. This is going to come up again and again. I don't know how they explain it themselves. My own feeling is there's too much of an emotional aspect to that, and not enough of an actual real experience. I'll leave that for some other point, okay?

SPEAKER_10 13:54

Thank you.

Henry Jason 13:56

Okay, getting back to verse 25. They asked him, why then are you baptizing if you are neither the Messiah nor Elijah nor the prophet? Okay, now here's an important point. Let's go back. This Greek word is what we ordinarily translate as baptism. And this word is the verb meaning baptize. But the point I want to make right now is that it's important to realize that these are two ordinary Greek words, baptisma and baptizo. The basic meaning is immersion and immerse. It does not necessarily in Greek have to refer to water, and that's important. I think I may have mentioned in the previous uh series when we did on Mark, that I learned from someone that I believe in one of the Southeastern Asian languages, this person had been talking to them, and in their translation of the New Testament into their language, which might have been Burmese or one of those languages there in Southeast Asia, the word that got translated can only refer to water. And that's a bad translation because this Greek word just basically means dipping something into something else, into a liquid or something, immersing something, uh plunging it into something, dipping, plunging. The basic meaning is immersed. Matthew 28, verse 19, where Jesus says in 1819, all authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. The Greek says, Go therefore, go out, make students of all peoples, immersing them, baptizing them in the name. And as I've mentioned in the past, the word name, anoma in Greek, means name, but it also refers to the basic nature of something, the essence of something. So if you want to take the sense of physically baptizing them in water, okay, but the greater sense, I think the more important sense is immersing them in the basic nature of God as Father, as Son, as Holy Spirit. Being baptized in the death and resurrection of Jesus, obviously there's no water involved in that. Again, being immersed and understanding in the experience of dying with Christ and rising with Christ is what's being talked about.

SPEAKER_09 16:42

Many Christians don't understand that use of baptism, that it's immerse.

Henry Jason 16:50

They're quite adamant it only means water.

SPEAKER_09 16:52

But even then, they don't agree. I mean, there's so many ways that they think, and the whole denomination is built upon this idea of using water to baptize and how to do it right. And some sprinkle, some pour, some think you have to immerse them. Some say it's not just enough to immerse them, it has to be in a running water. Uh, some say you have to dip them three times. I mean, there are all these different ways that they understand and also do with water.

Henry Jason 17:25

Remember, water can be a word that's synonymous with Nelma, meaning spirit. But getting back to baptism, ordinarily, who got baptized in ancient Judaism? People who are being made into Jews, basically. Right. The unusual thing about John's baptism is he wasn't doing that, he was baptizing Jews already. And his baptism was a baptism of repentance. He's telling Jews to repent. You need to change your way of thinking, of acting, of speaking. So his was a very different kind of baptism, although it was with water. And early Christians too continue this Jewish practice, this Jewish rite and ritual, that it became a kind of initiation rite for early Christians. But as friends clearly pointed out, it should have died out like many Jewish rites and rituals that they had. The more important thing was that being baptized with the Holy Spirit, as it says in Matthew, John baptized with water, but Jesus baptized with the Holy Spirit. That's a different kind of immersion, being immersed into divine things rather than being just immersed into water as a symbol of cleansing one's sins or changing one's ways. This is even greater. Again, I do want to emphasize that one of the two major points of Jesus' preaching was one was on repentance, on this necessary, essential transformation of how one thinks and acts and speaks, and also the kingdom of God, eternal life. That is the reason why we want to change in order to be pure and holy, like innocent children, to be able to enter into that state of God, that divine state of God, that life of the ages, the eternal life.

SPEAKER_09 19:29

And for the Jewish authorities of the era that we're looking at here, they're probably put out. They thought they had done the initiation rite of baptizing in water. And then John comes and does it again. And it sort of made it seem like they're doing it, didn't really, wasn't the last word.

SPEAKER_11 19:49

Yes, I agree with that completely. So they got quite upset.

SPEAKER_04 19:54

Well, and the the scriptures also say that there is one Lord, one Baptism, one faith.

Henry Jason 20:02

Yes. The Apostle Paul says that. The one major, the primary, the whole focus is this inward change, this interior change within us. That's what's essential. That's the true convincement, conversion, and amendment of life, as Paul also says, as William Penn repeats. That's the true metanoia that I've talked about before. And that's what Christianity should be focusing in on in teaching. In the writings of Friends, you see this everywhere in early Friends and Traditional Friends in their journals. I really would like it to be much more emphasized among conservative friends today because you're just not getting this kind of emphasis in other Christian denominations where this is basically what it's all about. Not the rites and rituals and the music and everything else. It's this necessary true repentance, this true transformation. You know, Paul said you must become self-sacrifices. You must transform yourself. You must leave all those worldly ways of thinking, all those worldly ways of acting and doing, and focusing all your mind all the time on what the world tells you you need or what the world says you must have. As it says in Matthew on the Sermon on the Mount, God knows what we need. It's not that He's ignorant of that, but we need to really get our priorities right. You know, seek first the kingdom of God. That's what we should do first. Seek that among all the other things that we need.

SPEAKER_08 21:49

Years ago, I knew a Quaker pastor who liked to tell people when they were asking him if he'd been baptized, he would always tell them, Yes, I've been dry cleaned.

Henry Jason 22:05

Washed in the blood of Jesus. Again, what does that mean? What does blood refer to? Haima is the Greek word. If you know in a Jewish understanding of the time, blood referred to life. We do have the English word lifeblood. Uh-huh. So eliminate the physical blood, and you're saying life, get washed. Again, wash, this word baptize also has a sense of wash because you're immersing it into something like water. So, you know, being immersed in the life, in that eternal divine life that was in Jesus. That's what's being told there. One of the hardest things I'm finding, uh, not just in Bible study, is to get people away from looking at the literal meanings of words and try to get to the spiritual meaning behind them all. Friends made reference to this. I know Barclay does a couple of times in his works, uh, and others do too, that you should look for the spiritual meaning behind words. You it's difficult at times to know what to take literally and what not to take literally, but in either case, try to get to the spiritual meaning that's being conveyed or was being conveyed by those writers to the audiences that they were directing their the gospels to or the epistles. I'm very aware of how difficult it is to get away from the literal, the outward meaning of words. That's the first sense that comes to us. And uh, but it shouldn't be the last.

SPEAKER_00 23:41

I'd like to share something, if I could, Henry. I had the experience of feeling that I had been washed in the blood of the lamb, which is not language that would ever spontaneously occur to me after hearing someone really relate very deep tragedies in her life and then the way she felt blessed afterward.

Henry Jason 24:02

That's right. I should have also mentioned and looking at blood, thinking of the blood that was spilt on the cross as well. But that blood has that sense of life in it for a Jew, so that when you're reading that phrase, the blood of the Lamb or the blood of Jesus, it's even more than that. That's an essential part of it, yes. All right, let's see here. Verse 27 I am not worthy to untie the thong of his sandal. What's that saying? Well, the people who would untie the thong of a sandal would be a slave. That was a slave's work. So, what John is saying here, John the Baptist is saying that he's not even worthy enough to be a slave doing that to how he perceives Christ Jesus. Starting with verse 29. The next day he saw Jesus coming toward him and declared, Here is the Lamb of God who takes away the sin of the world. This is he of whom I said, After me comes a man who ranks ahead of me because he was before me. I myself did not know him, but I came baptizing with water for this reason that he might be revealed to Israel. And John testified, I saw the spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, He on whom you see the spirit descend and remain is the one who baptizes with the Holy Spirit. And I myself have seen and have testified that this is the Son of God. In verse 29, let me just check something here. I'm looking up a word here in the origin in the Greek dictionary.

SPEAKER_02 26:04

Henry, which dictionary are you using?

Henry Jason 26:06

Uh the one I'm using right now is Danker's Greek-English Lexicon.

SPEAKER_02 26:12

Is that the BDAG?

Henry Jason 26:15

Oh, yeah, yeah. The BDAG, that's right. It's based on Walter Bauer's original German.

SPEAKER_02 26:24

I also will use Little and Scott and some other dictionaries as well. Are there any other resources you use that are cheaper or easier to use? Those books are like they're kind of hard to parse through real quickly. Exactly, and they're not cheap.

Henry Jason 26:42

Uh the best interlinear Greek English one I have here is this. It's the Greek, and under it they put an English translation, and in the margins, they this one has the new revised standard version on the margin. So you have the English text on the margin, but then you have what the actual words mean or what they decide is the best choice of words.

SPEAKER_02 27:09

Does it also have the parts of speech?

Henry Jason 27:12

No, it doesn't have that. You just of course you already know that, right? Yeah, right. Yeah. Uh that's what I most likely used. Uh oh, and also there's another one here, which has a nice little. This is um the uh UBS. This is an earlier edition. It's the United Bible studies. This is the this has the Greek, right? But you can buy it with or without a short dictionary in the back, which will give meanings of those words, only the meanings that you'll find here in the uh New Testament.

SPEAKER_12 27:52

The reader's version, the reader's version. I I've got one, it's it says it's the reader's version, it's got like uh unfamiliar Greek at the bottom, and then like a uh lexicon in the back for some of the words. I'm not sure what reader's version means there. It's just a special edition.

Henry Jason 28:10

I've got other things here too, but those are probably the two most common ones I use for looking at the original Greek. Again, this is Koine Greek at the first century. When I first studied Greek in high school, I I started with classical Greek of 400 BC, and even earlier than that was Homeric Greek also that I studied, which was like 7-800 BC. So that's a much earlier form of Greek. It's as if I first studied English and what I studied was Shakespeare, and then later studied modern English, if you want to see the comparison. All right, let's let's go back here. Uh, here is the Lamb of God who takes away the sin of the world. I know elsewhere where it will say the Lamb of God who takes away the sin of the world, it may use a different word saying overcomes or conquers the sin of the world. That's I think a more insightful verb. That's not used here. This one just basically is take away, removes, removes. But I think you should also think of that other meaning where it's used in other books of the New Testament. If you go to verse 31, I saw the spirit descending from heaven like a dove, and it remained on him. In this version in John, we're hearing John the Baptist seeing these things, whereas in the other gospels, it doesn't say who is the narrator or the who is visualizing this, it whether it's John or someone else, it's it's a different perspective. But John here is saying, I saw the spirit descending from heaven like a dove. Now, in modern times in America, a dove is a symbol of what peace. Peace, right. We think of peace. Yes, peace. When we think of a dove, we think of peace. For an ancient Jew of the first century, a dove was a symbol of love. The word for dove is also the same word for pigeon, by the way, in Greek. So John said, I saw the spirit descending from heaven like a dove. So the spirit was a spirit of love. If you recall what it says in Matthew, in verse 17 of chapter 3. Okay, when Jesus had been baptized, just as he came up from the water, suddenly the heavens were open to him, and he saw the spirit of God descending like a dove and alighting on him. He saw the heavens were open. That is religious terminology, meaning he had a revelation. When the heavens open up, you're having a revelation. That's just the technical religious terminology. Heavens opening up, so the skies are opening up. He was having a revelation. And what's that revelation? He saw the spirit of God descending like a dove and alighting on him. And a voice from heaven said, This is my son, the beloved, with whom I am well pleased.

SPEAKER_09 31:20

For modern ears, it would not sound good to have it interpreted, and they saw the spirit descending like a pigeon. Yeah, yeah.

Henry Jason 31:30

Well, we have a negative view of pigeons, I guess. These are all symbols, of course. And one of the other gospel versions, it says, Today I have begotten you. And that's God the Father saying, Today I have begotten you. Some manuscripts have that version, others don't have that. It's like, I am now your father. And again, it depends on which manuscript you're using. I think oftentimes you'll see a note giving that as another alternative verse there from the Greek. And I'm um trying to remember, is that from one of the Psalms, I believe? But it is a verse from the Old Testament. Anyway, getting back to John, we're almost finished here. And I myself have seen and have testified that this is the Son of God. In my footnote, it says, Other ancient authorities read, This is God's chosen one. And what is a son? This is the last point I just want to make. Okay, the first one is the son of God. The second word is prophetes. If you look at Hebrews chapter 1, verse 1, it gives a clearer understanding of the distinction between being a son of God used here compared to being a prophet. Verse 1. Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a son. A son is, as you might understand, a higher ranking than being a prophet. A prophet is a spokesperson for God. And that's what this word literally means. Prophet, the root of this word, prophetes, means speak for someone, a speaker for someone. A son has a higher ranking, just as it says earlier in what we were reading of John the Baptist speaking that Jesus ranked above him, he is a son. Whereas a spokesperson is a ponduit, an oracle, a mouthpiece for God. There is a deeper kind of relationship when you're talking about someone being a son of God. If you also can recall, Adam was called a son of God, and it's used elsewhere of people as well. We were just reading about Monognais, the only begotten, the unique, the one and only son of God, the unique one. I'm just making a distinction here that a son is greater than a prophet. In Islam, you know that Jesus is considered one of the great prophets. Only Muhammad is greater than Jesus, but he's not considered the Son of God, as Christians understand Son of God. I think we're about finished. Any comments or questions?

SPEAKER_10 34:24

Henry, I have an observation on verses 32 and 33. I'm looking at the verb to see, but John saw the spirit descend as a dove, and then he on whom you see the spirit descend. In the Greek, I'm not seeing a specific visual reference. And I think that if it were as physical as the paintings show it, that there might be something having to do with eyes or vision or the physical facility. And what do you make of that?

Henry Jason 34:59

Okay, I'm just looking at the word right now. Oh, okay. In uh verse 32, just I have seen, I have perceived, I have noticed, I have perceived. Yeah, that's probably a better translation of that verb. It's not the simple ordinary word for see in Greek, which is more in the sense of perceiving, noticing. I noticed, I perceived. I would translate it that way. Yeah, thanks. I didn't notice that there. That comes up later on, too, where it speaks about when a believer uh perceives the Son within him, when he perceives the Son of God within him, sees when he notices God, when he comes to realize God. And that's I think the same verb used there. It's not the simple word see, as we think. It's more perceive or notice. Aha, I finally am grasping what I'm seeing. Now that's an important point. Thanks. All right, great. Well, uh, I think we're finished for this evening. I'll see some of you on Thursday, fifth day for the fundamentals class, and then others next week at the same time here. So take care, everyone. God bless.

SPEAKER_04 36:18

Thanks, Andrew.

Host 36:20

This podcast has been a production of Ohio Yearly Meeting. It was hosted by Henry Jason and edited by Kim Palmer. The introduction and credits were read by Chip Thomas. The quote in our introduction is from the Queries and Advices section of Ohio Yearly Meetings Book of Discipline. A link to that book can be found in the show notes to this episode. We welcome feedback on this or any of our podcast episodes. Contact us through our website, Ohio Yearly Meeting.org, or email us at OIM Conservative at gmail.com.