Ohio Yearly Meeting's Podcast
So, if thee is interested in learning the differences between Conservative Quakers and other Quakers, or would like to understand differences between Quakers and other Christians, thee may well be at the right place. On the other hand, the Conservative Quaker perspective is so strikingly unique in contemporary society, that it will be a balm to many seeking spiritual fulfillment. To assist these seekers is the true intent of publishing our podcast.
A good many of the podcast installments will be presented by Henry Jason. Henry is knowledgeable in the Greek of the New Testament and has a fascinating way of tying the meaning of the original words with the writings of early Friends. Listening to him provides a refreshing view of scripture and is an excellent way to learn about original Quaker theology. Henry's podcasts are usually bible classes and so they are often interspersed with discussions, questions and insightful comments by his students.
The music in our podcasts is from Paulette Meier's CDs: Timeless Quaker Wisdom in Plainsong and Wellsprings of Life available at paulettemeier.com.
Find out more about Ohio Yearly Meeting at ohioyearlymeeting.org.
Please Contact us and let us know how we are doing.
Ohio Yearly Meeting's Podcast
Conservative Friends Bible Study of The Gospel of John #11
John 5:29 to 6:40
We dive deep into John chapters 5-6 to explore Jesus' teachings about being the source of eternal life and spiritual nourishment.
• Jesus models complete submission to God's will as an example for believers
• The Greek word "dikaios" means righteous or just in God's eyes, not self-righteous
• Jesus invites people to come to him for life, not just study scriptures about him
• The story of feeding 5,000 demonstrates Jesus rejecting political kingship
• Jesus declares "I am the bread of life" to shift focus from physical to spiritual nourishment
• The Greek word for "see" in John 6:40 implies spiritual perception, not just physical sight
• Spiritual communion involves perceiving Christ within and dining with him spiritually
• Believers must "conquer" worldliness, cravings and addictions through repentance
• Jesus repeatedly promises to "raise up" believers on the last day
• Friends (Quakers) historically emphasized inward communion over outward rituals
A complete list of our podcasts, organized into topics, is available on our website.
To learn more about Ohio Yearly Meeting (Conservative) of the Religious Society of Friends (Quakers), please visit ohioyearlymeeting.org.
Those interested in exploring the distinctives of Conservative Friends waiting worship should consider checking out our many Zoom Online Worship opportunities during the week here. All are welcome!
We also have several Zoom study groups. Check out the Online Study and Discussion Groups on our website.
We welcome feedback on this and any of our other podcast episodes. Contact us through our website.
Wait patiently upon the Lord, whatsoever condition you be in. Wait in the grace and truth that comes by Jesus, For if you do, there is a promise to you and the Lord God will fulfill it in you. From the Journal of George Fox.
Speaker 2:Welcome everyone. This is the Greek Bible study and we are reading the gospel according to John. This is session number 11. We left off at verse 29 of chapter 5. One thing I do want to read again, and that was an excerpt from this early Christian writer. Want to read again, and that was an excerpt from this early Christian writer, origen, that I've mentioned. I want to read this again, just a little bit of it, because it's important to understand what he says there, as it pertains especially to the gospel according to John, this short paragraph. I just want to read it again.
Speaker 2:I do not condemn the evangelists, that is, the writers of the gospels, if, to serve their mystical view, they have in some way rearranged actual historical events in an order other than that in which they occurred, so as to tell of what happened in one place as if it had happened in another, or of what happened at a certain time as if it had happened at another time, and to introduce into what was said, in a certain way, some variations of their own. For they proposed to speak the truth both pneumatically, spiritually, and somatically, literally, and, so far as possible, and where this was not possible, to prefer the pneumatic, the spiritual, to the somatic, the literal. They often preserve the pneumatic spiritual truth in what some might call a somatic literal falsehood. I wanted to just read this again here because in some passages, as we're coming into here and in the future, a lot of what he says here may be true, that the writer of this gospel, or writers, added things there to explain their understanding of what jesus was and who he is and how things were understood by the early christians, and we'll come probably see that tonight in some of the wording that we're going to be reading here. So I thought I'd just again mention this passage to you.
Speaker 2:Okay, let's go and start with verse 30 in chapter 5. And this is Jesus speaking I can do nothing on my own. I can do nothing on my own, as I hear. I judge, and my judgment is just because I seek to do not my own will, but the will of him who sent me. Now, this word just is just a different translation for the word that most often gets translated as righteous. Dikaios means righteous, upright just, what's right in God's eyes, a very common meaning, and it's what we should strive to be Righteous, not self-righteous, which is just the opposite. That's egocentric kind of righteousness, what we think is right but righteous in God's eyes, dikaios. And it says there I seek to do not my own will but the will of him who sent me. Again, I understand that to be a model of what we should be also doing, and that is discerning God's will and doing it.
Speaker 4:Henry, yes, JB Phillips used the word true there instead of just or righteous. That seems like a little different interpretation of yeah, I would not agree with him.
Speaker 2:The word true actually occurs quite often in this gospel true and truth but that's not the word used in this sentence. Okay, I'm back. Sorry, I forget what we were last talking about on verse 30. Yeah, we were talking about the word true, true, yeah, true is a different word.
Speaker 4:David has a comment.
Speaker 5:Yeah, david, this gives me opportunity to comment on something that I saw just in scanning through the Greek. In both verses 19 and 24, we have something that refers to truth. In the King James it's verily, verily, I say to you. Several others say truly, truly, or I'm now telling you the truth, and in the Greek it just says amen, amen, and I wonder if that's something that you see trying to say. You know, this is really real. Now pay attention to this.
Speaker 2:Well, amen, amen. That's what it means. They're translating the Hebrew Amen. That's all they're doing there. If I'm not mistaken, in French, the way they translate Amen is Amen, amen, amen. So, and see what deal. So? But we just transliterate the word directly and say amen or amen from the hebrew, and I think that's all they're doing is translating the hebrew as well as the greek so where is the word righteous in verse 30 that we're talking about?
Speaker 3:Because I don't even have a word in mind.
Speaker 2:Okay, it says my judgment is just, and the word that, translating as just, is the same word. That means righteous, and you'll find that in other translations and other parts of the same translation, sometimes they translate it as just, sometimes as righteous, and just be aware it's the same word in greek mine uses the word fair, so I don't even know if that's oh and strong enough.
Speaker 2:I don't think that's strong enough, because I mean the noun dikayosune is the adjective let's go to share screen. I mean that's the adjective dikaios and dikaiosune dikaiosune is the noun and that's righteousness, or you could perhaps translate it as justice at times, but it's an important word really in terms of what is expected of a true christian to be righteous, to be upright, to be just concerned with justice, to do what's right in God's eyes. And God is called righteous also, I think also Jesus the righteous one. So this is an important word. Where are we? 31.
Speaker 2:If I testify about myself, my testimony is not true. There is another who testifies on my behalf and I know that his testimony to me is true. You sent messengers to John that's John, my behalf, and I know that his testimony to me is true. You sent messengers to John. That's John the Baptist, and he testified to the truth. Not that I accept such human testimony, but I say these things so you may be saved. He was a burning and shining lamp and you were willing to rejoice for a while in his light. But I have a testimony greater than john's the works that the father has given me to complete the very works that I am doing, testify on my behalf that the father has sent me, and the father who sent me has himself testified on my behalf. You have never heard his voice or seen his form and you do not have his word abiding in you because you do not believe him. Whom he has sent. What we're talking about here are witnesses to who Jesus is and who John the Baptist was, is and who John the Baptist was, and that Jesus was something much more significant than John the Baptist, although he was great in his own way. And I'm not clear myself who this you is. In verse 37, 38, you do not have his word abiding. I think it's just being addressed to the crowd as a whole there, not to a specific person or persons. You do not have his word abiding in you because you do not believe him. Whom he has sent. These may be the Jews, if you recall that word eudios in Greek means both an ethnic jew and at this time. It also means those jews who were opposed to jesus, who did not believe jesus was the messiah and who were with the government officials who were against him, and these newly formed christians. Again, this was written probably in the late 90s, in the last decade of the first century, some 60 years after the death and resurrection of Jesus, although based on much, much earlier sources, of course.
Speaker 2:Okay, the next couple of verses are very important. You search the scriptures because you think that in them you have eternal life and it is they that testify on my behalf. Yet you refuse to come to me to have life. This first verse you search the scriptures. Well, it's interesting in the Greek here that form actually here can be either you are searching, you search a present tense or it can be an imperative form of the verb. They both happen to be the same form here for this verb, so you might translate this search the scriptures, search the writings. That's what the Greek says. Search the writings. Or you are searching the writings because you think that in them you have eternal life, writings because you think that in them you have eternal life.
Speaker 2:And I think, when I read this, that even today you'll find many more observant jews and yeshivas and other prayer groups looking at the hebrew bible for signs of the messiah, searching for eternal life in those writings. And what's being said here is being said 1900 years ago. It is they that testify on my behalf. This is why I brought up origin. He may be inserting this because this is the understanding of those Christians of what Jesus was all about and who he was. Yet you refuse to come to me to have life. It is about the word of God, the light of Christ, the spirit of Christ. That Holy Spirit that is being talked about is being proclaimed in the Hebrew scriptures that they are missing out on. They just see the surface level of the writings of the Old Testament, but they don't see that what was being written there is proclaiming something that was finally realized in Jesus when he appeared.
Speaker 5:Comments when he appeared. Comments. I have a comment that we've mentioned before that the word from which we get the English word martyr is usually translated witness along in here. But I have one version that consistently says to give evidence.
Speaker 2:So maybe it's all the same thing it it arises from a judicial concept, it appears yes, this word means witness and this is the noun, and it also came to mean martyr the english word martyr because those christians who were giving witness were testifying to christ within them, to the life and death and resurrection of jesus, were witnessing and were being punished, persecuted, executed for that witness, so that the actual word martyr that means witness, martyr us, that means witness began to mean someone who died for that witness.
Speaker 2:That's where we get our english word martyr. So it's the same word, although martyr was not the original meaning of this greek word. It was just basically a witness, someone who can testify to having seen something or understood something. And even there's an illusion here you would need two or three witnesses in a Jewish context at this time to be accepted as a witness. I'm thinking of the resurrection of Jesus, where if there was only one woman and of course you needed to have, they had to be male at that time. If there was only one woman, like Mary of Magdala, mary Magdalene who saw something, she wouldn't be accepted as a witness because she was a woman and you would need more than two or more witnesses to be accepted as a witness be accepted as a witness?
Speaker 2:Okay, let's see Verse 41. I do not accept glory from human beings, but I know that you do not have the love of God in you. I have come in my father's name and you do not accept me. If another comes in his own name, you will accept him. How can you believe when you accept glory from one another and do not seek the glory that comes from the one who is alone is God? Do not think that I will accuse you before the Father. Your accuser is Moses, on whom you have set your hope. If you believed Moses, you would believe me, for he wrote about me. But if you do not believe what he wrote, how will you believe what I say? Again, moses, we look at the Old Testament. The first books of the Old Testament are ascribed to Moses. If you put your trust in those writings, you would be putting your confidence in me, for he, those books, were about me. But if you don't believe what he wrote, if you don't have confidence in what he wrote, how will you believe what I say? How will you have confidence? How will you trust what I say? I suspect some of this is addressed to those Jews of the later part of the first century who are again refusing to accept Jesus as Messiah, and we're seeing some of this in this paragraph here.
Speaker 2:Let's go on to the miracle of the multiplication of the loaves of bread, chapter 6, verse 1. After this, jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. A large crowd kept following him because they saw the signs that he was doing for the sick. Jesus went up the mountain and sat down there with his disciples. Now the Passover, the festival of the Jews, was near when he looked up and saw a large crowd coming toward him. Jesus said to Philip where are we to buy bread for these people to eat? He said this to test him, for he himself knew what he was going to do. Philip answered him six months wages would not buy enough bread for each of them to get a little. One of his disciples, andrew Simon Peter's brother, said to him there is a boy here who has five barley loaves and two fish. But what are they among so many people? Jesus said make the people sit down Now. There was a great deal of grass in the place, so they sat down, about 5,000 in all. Then Jesus took the loaves and when he had given thanks he distributed them to those who were seated, so also the fish, as much as they wanted. When they were satisfied, he told his disciples gather up the fragments left over so that nothing may be lost. So they gathered them up and from the fragments of the five barley loaves left by those who had eaten, they filled twelve baskets. When the people saw the sign that he had done, they began to say this is indeed the prophet who is to come into the world.
Speaker 2:Just one comment here on the sea of tiberias, the sea of galilee. Thalassa is the word that means sea in greek, but it also means lake. I'm not sure why they would want to translate it as sea, but that's how it's been traditionally translated into English, as the Sea of Galilee. Even though it's a lake, it's not some giant sea, but the word means both. We are more specific in English as to saying a sea versus a lake. So it's really the Lake of Galilee and the Lake of Tiberias.
Speaker 2:Jesus went up the mountain and sat down there with his disciples. If you recall in Matthew, with the Sermon on the Mount, verse one of chapter five in Matthewthew, when jesus saw the crowds, he went up the mountain and after he sat down, his disciples came to him. Then he began to speak and taught them saying and then we hear the beatitudes it says you know, when he sat down, when a teacher sat down, he was going to teach something important. There seems to be a difference between standing up and teaching and sitting down, and in both these cases Jesus sat down. It's just a cultural point to make here, but that's an interesting point I think I may have commented in this series about bread and fish.
Speaker 2:If you look at some of the paintings in the catacombs in Rome, there are paintings of tables with fish and bread and wine on them and of course that's what we're seeing here fish and bread and probably wine. And when they say wine they probably mean a watered down form of wine. There wasn't much to drink in those days, water or wine basically. And of course in verse 14, they were amazed. The people were at just seeing what had happened there. And in verse 15 it says when jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.
Speaker 2:This is an important little verse here. He withdrew again. They wanted to make him king, a political king of the Jews. This was the prophet to come, this was a Messiah. But Jesus would have nothing of this. He is not a social, a political Messiah. If you recall, when Jesus was arrested and he was before Pilate, pilate asked him if he was a king and Jesus answered by saying my kingdom is not of this world. He ran away from this crowd. That's not what he was talking about. The kingdom of God is a very different kind of kingdom. Eternal life is a different kind of life, as it mentions just in that earlier paragraph. We read there in verse 40. Yet you refuse to come to me to have life, to have eternal life, yet you refuse to come to me to have life, to have eternal life.
Speaker 5:I have a question about one of the words there in verse 15, to take him by force, harpazo. Is there anything we should learn about that word? Is it pretty straightforward? Me physically seizing him and forcing him onto a throne, verse 15? Yeah, one second. I mean physically seizing him and forcing him onto a throne. What 15? Yeah, one second.
Speaker 2:Translated as take him by force. Let's see here Haradze means to seize, to grab, not necessarily in a negative sense, like here. They want to make him king. It's not like seizing him like you're seizing a uh, a thief or whatever.
Speaker 3:It's uh, I'm trying to think of putting that in a positive word.
Speaker 2:Uh, okay, thank you.
Speaker 4:All right, let's continue um, henry, it it seems to me that there were a number of men at that time who were claiming to be the savior of the people. Then they would say, oh, this must be, or is this really the savior we've been waiting for. There would likely be all kinds of different uh, shall we say impressions of his teaching well, just this.
Speaker 2:After seeing this miracle, I think they realized there was something extraordinary about jesus. And from that seeing that, I think they then just went into a political sense oh, this must be the Messiah who will kick the Romans out and bring back our own rule and perhaps the kingdom of God in a political sense, not in a spiritual, eternal sense. Okay, can we go on? Let's go through verse 21. Okay, can we go on? Let's go through verse 21. When evening came, his disciples went down to the sea, got into a boat and started across the sea to Capernaum. It was now dark and Jesus had not yet come to them. The sea became rough because a strong wind was blowing. When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat and they were terrified. But he said to them it is, I do not be afraid. Then they wanted to take him into the boat and immediately the boat reached the land toward which they were going. Capernaum was where Jesus had his headquarters. That was a fishing town on the west side of the Sea of Galilee. Again, another miracle here. This levitation walking on water was something totally out of the ordinary. Okay, let's continue.
Speaker 2:The next day, the crowd that had stayed on the other side of the sea saw that there had been only one boat there. They also saw that Jesus had not got into the boat with his disciples, but that his disciples had gone away alone. Then some boats came, I'm sorry. Then some boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. So when the crowd saw that neither Jesus nor his disciples were there, they themselves got into the boats and went to Capernaum looking for Jesus. When they had found him on the other side of the sea, they said to him Rabbi, when did you come here On the other side of the sea? They said to him Rabbi, when did you come here? Jesus answered them Very truly. I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures, for eternal life, which the Son of man will give you, for it is on him that God, the Father, has set his seal. Then they said to him what must we do to perform the works of God? Jesus answered them this is the work of God, that you believe in him, whom he has sent. So they said to him what sign are you going to give us, then, so that we may see it and believe you? What work are you performing? Our ancestors ate the manna in the wilderness, as it is written. He gave them bread from heaven to eat. Then Jesus said to them Very truly I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven, for the bread of God is that which comes down from heaven and gives life to the world. They said to him, sir, give us this bread always, as you may have recalled, I've talked about the inward and outward senses of words, and there are quite a few greek and hebrew aramaic words which have double meanings, sometimes an inward sense, sometimes an outward sense, and especially in this gospel, according to john, so often people are taking what Jesus is saying from an outward perspective, when Jesus is actually talking inwardly, spiritually, and you have to keep that in mind when you're reading this here, this section, or, as even Origen was talking about, speaking pneumatically, spiritually, versus speaking somatically, literally.
Speaker 2:Do not work for the food that perishes, but for the food that endures for eternal life. Outward physical food versus inward spiritual food. And that food that we are to eat is the food, the spirit of Christ, that we must feed on. Even Jesus talked about man does not live on bread alone, on physical bread alone, but on every word that comes that proceeds out of the mouth of God, on that spiritual food, that spiritual bread. And then, in verse 29, jesus answered them this is the work of God, that you believe in him, whom he has sent, that you put your trust in Jesus, whom God has sent, in verse 31,.
Speaker 2:Going back to the Old Testaments, our ancestors ate the manna in the wilderness.
Speaker 2:That was physical food locusts from the locust trees. He gave them bread from heaven to eat. Now again, the word for heaven in Greek is oranos. This is the word that means sky in a literal sense, an outward sense. In a literal sense, an outward sense, but in a spiritual sense it means heaven. So you get the manna from the sky and then you have this bread of eternal life from heaven, from god, in verse 33, the bread of god is that which comes down from heaven, gives life to the world, down from heaven, gives life to the world. That's eternal life.
Speaker 2:Again, life, eternal life are the two most common words used in the gospel according to john that are otherwise translated, or the words used in the other gospels are kingdom of god, kingdom of heaven, although the other words, life and eternal life, also occur there, but we're talking about the same thing here, henry, yes, did you say that the manna was locusts? No, the locust tree. Okay, yeah, no, no, no, no, the manna, that's this. I think it's a form of the locust tree that has pods, that has an edible part to them. My memory is a little vague now. That's what I recall. I don't know if these trees grow back east, maybe not, might be a warmer climate, okay, all.
Speaker 2:And then, in verse 35, it becomes much clearer where Jesus is saying. Again, this may be John understanding what they understood about Jesus saying this. Jesus said to them I am the bread of life, I am the food of eternal life. Whoever comes to me will never be hungry, spiritually hungry, and whoever believes in me, who puts their trust in me, will never be thirsty. But I said to you that you have seen me and yet do not believe. Everything that the Father gives me will come to me and anyone who comes to me. I will never drive away, for I have come down from heaven not to do my my own will, but the will of him who sent me, and this is the will of him who sent me that I should lose nothing of all that he has given me, but raise it up on the last day. This is indeed the will of my father that all who see the son and believe in him may have eternal life, and I will raise them up on the last day.
Speaker 2:This is another very important verse here, again slightly different translation, but it makes more sense if you have this translation here.
Speaker 2:This is indeed the will of my father that all who see the son and believe in him this word see is not the usual word for see, this is the word that means perceive or notice.
Speaker 2:All who perceive the son, who notice, take notice of the son and believe in him, put their trust in him, may have eternal life, and I will raise them up on the last day. So this is an inward versus an outward kind of seeing that I understand in this verse, this perception, this noticing the son of god within them, and again in the previous verses, here we have again jesus being this exemplar of completely doing god's will. In the second chapter of philippians it says that christ jesus did the will of the father, even to the point of death death on a cross and this is the exemplar of doing the will of god completely and because of that Jesus was raised up from the dead by the Father. In what it says there in chapter 2 of Philippians. In a sense, what we're talking about here is communion, participating in the Lord's Supper, and if you recall in verse 20, 19, and 20 of chapter 3 of Revelation, you may as well go there.
Speaker 5:Henry, I would like to examine that word that in several English translations is rendered see, and you say it's different and the verb, as I see it, as stay aureo. I find one translation that says who considers the sun, and I think that that means it doesn't have to be those who physically were present to see him no, it's not the word consider, consider is kino, k-r-i-n-o krino.
Speaker 2:Like you know, judge, consider, this is thou. The t-h-e is the root of this word and it's the same root in the english word theater. It's where you go to see a movie. But this isn't just the ordinary seeing, like you see with your eyes. This is a more particular sense of noticing, of perceiving, of just you know a little bit less, not just the whole act of seeing, but somehow you've pinpointed something there.
Speaker 2:Aha, this is the son of god, that's what's being said here. It's unfortunate, the translation of just saying seeing misses a very important, subtle difference there. What I'm saying I think it's the right translation for this and this is I'm saying this makes sense, because it sounds so much in line with how friends have understood that of God in everyone, the Holy Spirit of the Messiah in everyone Aha. At this point I realize this is what I should be following. This is the messiah, this is the son of god, this is as paul says in first, in chapter one of galatians, when the son of god was revealed in me, in me. Uh, you know, I'll go there. I think we've mentioned this before, but let's just read that again. And so, unfortunately, so often they don't translate it correctly. They say to me, but the Greek only means in me. That's chapter one of Galatians, verse 16. We'll start with 15. But when God, who had set me apart before I was born and called me through his grace, was pleased to reveal his son in me. Now, if you say to me a wrong translation and it really can't be translated as to it, this is very clear in the Greek and yet people translate it wrong reveal his. You know, aha, paul noticed something, he realized something, he perceived something in him that was different than everything else in his thoughts, and this was the son that he perceived. And this is the revelation that he had. And so when that happened, he says, I did not confer with any human being, nor did I go up to to Jerusalem to those who were already apostles before me, but I went away at once into Arabia and afterwards I returned to Damascus, and he spent three years sorting out what he had just had this experience of falling on the way to Damascus.
Speaker 2:There's some strange thoughts. Some people talk about falling off a horse. Damascus. There's some strange thoughts. Some people talk about falling off a horse. Nowhere in the Bible does it say that Paul fell off a horse and it's extremely unlikely he would ever have been on a horse. The only people who rode horses were royalty, kings and the army. Ordinary folks did not ride horses, uh-uhuh, no. So wherever that misunderstood kind of thing happened in the history of christianity, I don't know. But, um, anyway, that's a side, just a comment. So, okay, we're almost done here for today. Uh, let me see what was I about to say one more thing here.
Speaker 3:Yeah, so it's perceiving he was going to revelation oh, yes, that's right.
Speaker 2:That's right, thanks. Yes, and that was chapter 3, verses 1920. Okay, in verse 19, this is Jesus speaking I reprove and discipline those whom I love. Be earnest, therefore, and repent. I reprove and discipline. If we recall or maybe it hasn't, we haven't come up to it yet in uh gospel according to john, where uh the farmer prunes a tree so that it will produce more fruit, you know, get rid of all the unproductive branches and whatever. So that's the reproving, reproving and the disciplining. Be earnest, therefore, and repent again.
Speaker 2:Repent. Transform your ways of thinking, of acting, of speaking, of how you relate to God, to your fellow neighbor and to the world. Then, finally, in verse 20, listen, I am standing at the door knocking. If you hear my voice and open the door again, if you perceive me, I will come into you and eat with you and you with me. We will have a dinner together. I will dine with you and you will dine with me.
Speaker 2:This is the supper, the Lord's Supper. This is communion. This is spiritual communion that's being talked about here. This is what friends have traditionally believed in. The outward bread and wine don't matter. What really matters is having this inward communion, really experiencing it, working towards it. In the verse before, in terms of repenting, changing the way you have been acting, acting more righteous in the way that God wants you to. And finally, in verse 21,. To the one who conquers, I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne Again has conquered their worldliness, has conquered their lusts, their cravings, their addictions, their worldly ways of doing things. That's what we're talking about here in terms of repentance. So, okay, I think any last comments questions okay.
Speaker 3:So I appreciate your work. I appreciate your work, henry oh, thanks, uh again.
Speaker 2:we will also resume on fifth day, thursday evening, the uhs of Conservative Friends, and at some point in the future I'm hoping to do a reading and discussion group of William Shewan's, the True Christian's Faith and Experience.
Speaker 3:I'd just like to say one more thing. I didn't quite get it in before. I've been sensing in what we read tonight that jesus is really trying hard to communicate that there's a different kind of reality than most people are aware of and he's trying to get that across. And one thing I noticed this time reading it through that at the end of verse 39, 40 and 44 he ends each statement with I should lose nothing but should raise it up again at the last day.
Speaker 3:That's in 39 and in 40 it's, and I will raise him up at the last day. That's 40, 44 is and I will raise up at the last day. That's 40, 44 is, and I will raise up at the last day. And I think that the that communicates that idea of a very different reality that the last day is the last day that lives where he doesn't know this eternal life. That's a huge demarcation in one's life from not knowing eternal life to knowing eternal life. It's like a new birth and so that sort of rhymes with that idea of the last day being the last day where one lives without knowing eternal life.
Speaker 2:Good point.
Speaker 3:So I think that's just one other way that he tries to keep the drastic change that he is offering.
Speaker 2:Yes, that's an important point is offering yes, that's an important point. I mean, what you're talking about here is a worldly way of thinking, a materialistic way of thinking, a thinking in time and space, and a spiritual mindset is something beyond that temporal and spatial way of perceiving things, of how we act and do, and this is why it's so important that we go through that spiritual baptism, that taking off the old man and putting on the new and getting rid of as jesus was, the new adam compared to the old adam, and again, adam meant man or mankind in hebrew. So I think, actually what pat's talking about, we'll see much more of this, I think, and more of John as we go along too. All right, great Well, thanks everyone for coming back and we'll see you again either later this week or next week. Okay, take care, thank you. Thank you, henry.
Speaker 4:Thanks everybody, thank you, thank you.
Speaker 3:Henry, thanks, everybody, thank you.
Speaker 1: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 Journal of George Fox Nichols, edition 1975, pages 12 and 13. We welcome feedback on this or any of our podcast episodes. We can be contacted through our website, ohioyearlymeetingorg.