Ohio Yearly Meeting's Podcast

Conservative Friends Bible Study of The Gospel of John #17

• Henry Jason

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John 10:1-42 

We read John 10 with attention to the gate, the Good Shepherd, and what it means to recognize a voice that leads to life. Greek insights on “amen amen,” voice and calling, and zoe versus bios deepen a conversation about obedience, abundance, and union with the Father.

• historical context of shepherding and danger in the fields
• the gate as a real threshold for discernment and salvation
• voice recognition versus noise and false guides
• good shepherd versus hired hand and motive under pressure
• free will, temptation, Gethsemane, and chosen obedience
• other sheep, one flock, universality without relativism
• feast of dedication and the claim “The Father and I are one”
• works as witness when belief feels hard
• eternal life as zoe, the life of the ages, now
• kingdom as divine state, not territory
• practical prayer: making space to listen and follow


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Advices read in these podcasts can be found on page 29 in our Book Of Discipline.

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SPEAKER_01:

Advice number six Endeavor to make your home an abiding place of joy and peace where the presence of God is known and felt. Seek to know an inward retirement even amid the activities of daily life. Make a quiet place in your daily life wherein you may learn the full meaning of prayer and the gladness of communion to be with your heavenly father. From O'Hara Yearly Meetings Book of Discipline.

SPEAKER_03:

This is the Greek Bible study. We are reading the Gospel according to John, and we left off at chapter 10, verse 1. Are there any questions or comments regarding what we read last week about the miracle with regard to the man born blind, about inward spiritual blindness as well?

SPEAKER_02:

I just want to remark that I found it's so fascinating and dramatic about how this guy who probably was not educated takes on the leaders and those with a lot of prestige, and he just runs circles around them. It's a very human narration, but once more it shows the uh the inversion that Jesus' revolution brings, the last being first, etc.

SPEAKER_03:

Yes. Okay. Shall we go on to chapter 10? All right, this is a passage coming up about the good shepherd. Very truly I tell you, anyone who does not enter the sheepfold by the gate, but climbs in by another way, is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep. The geek keeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers. Jesus used this figure of speech with them, but they did not understand what he was saying to them. Again, one thing to be aware of is that in the Mideast, in Palestine at this time, as well as other times elsewhere in that area, the shepherd, the sheepherder, would have the sheep follow him. That's very different from the custom here in the United States where we drive the sheep in front as sheep herders. So here the sheep clearly are following the shepherd or sheepherder. And that's important to understand in terms of the relationship to Christ Jesus as shepherd, as good shepherd. And it says here in verse 6 that people who heard this did not understand what Jesus was talking about in terms of the relationship there of hearing and obeying the voice of that inward spirit of Christ.

SPEAKER_00:

I'm sort of stuck on the first three verses about the importance of the gate. To me, that seems important in the thing, but I don't quite wrap my brain around it.

SPEAKER_03:

I'm trying to remember something here. I believe maybe it was in the winter time, the sheep would not be out in the field. You need to remember, too, at this time that there were still many wild animals in Israel and Palestine area. There were still lions, wild lions around at that time, actually for another thousand years. I don't think they disappeared until maybe about the year 1000 or something. So it was fairly dangerous out in the fields. If I'm not mistaken, what's being said here is that you might have sheep from more than one fold or one sheep herder. I don't think this is true in the United States, where sheep just don't know their owner, what necessarily. There's an important understanding of the relationship here between an individual sheep and its owner. I'm assuming, too, these flocks probably were not huge flocks like you'd find here in the US. That they were probably, you know, sm much smaller kinds of flocks. So there was the possibility of the individual sheep recognizing the voice, the sound of their sheepherder. Being a sheep herder, too, is important to remember. This was a very lowly kind of occupation at the time. Not as we kind of think of it as idyllic or something. You know, it'd be like cleaning the streets or something, people whose occupations are not considered very highly by many people in modern civilization, so that even being a shepherd is somewhat surprising to talk about a good shepherd. The Greek word here for good is kalos, which is a modern Greek word still, and it means good, especially in modern Greek, but in ancient Greek it had also more the sense of noble, the noble sheepherder. You know, you might not recognize it as I say here because we just don't think of this occupation much as a kind of lowly occupation. And here, Jesus is not just an ordinary sheepherd, but a noble, a good shepherd in a real noble sense.

SPEAKER_02:

I have a question on the very first verse there. I'm looking at four or five different English translations, and they all have it a little differently about what in the Greek is Amen, Amen. Some say the solemn truth, verily, verily, I say into you, very truly. In truth, I tell you, I tell you for certain. All of these are we're saying, okay, this is this is important, but I'm wondering why the Greek uses what looks like a Semitic phrase, Amen, Amen.

SPEAKER_03:

Yeah, that's what's being said here is the Hebrew, the Aramaic word, I mean, I mean, which is that so be it, you know, truly. Yeah. Um, so it's not being translated into Greek, it's actually using the original word. I mean, we have a few cases of this in this gospel of where the original Aramaic or Hebrew word is used. And I think perhaps I again I don't know Aramaic or ancient Hebrew, and I'm assuming that it was a kind of very solemn, a serious word to say something was truly, not just that I'm saying this, but I want you to pay attention to it. And the way this is written, the language this is written in, if you again remember what Argin was saying, that I think he's emphasizing something here about the relationship between that inward spirit, that living spirit of Christ within us that we should be obeying like a faithful sheep, that we know that voice and uh of Christ within us, and we're following that particular voice, not some other voice of some stranger, some worldly spirit, some evil spirit, but we're following that particular special divine voice. The Greek word for voice is the same word for sound, sound or voice. I'm just making sure I'm saying that's the word being used here. Yes, it is the same word, it means voice or sound.

SPEAKER_02:

And I'm seeing a verb and a noun that seem related, uh, his voice, and then he calls. Phone and then phoneo.

SPEAKER_03:

And this gives us our English word uh phone, telephone. Telephone, the tele means from a distance or at a distance, phone, a voice at a distance from a distance. What was the verb that he was referring to, David?

SPEAKER_02:

Phone. They know his voice. Oh, for, yeah. First at the end of following him because they know his voice.

SPEAKER_03:

Yeah, it's the same word. Yeah, phone, voice or sound. They know his sound, they know his voice. That's our English. Well, since I've got a background linguistics, we have the word phonetic and phoneme and phonological, all having to do with human speech sounds. Okay, let me continue. Verse 7. So again, Jesus said to them, Very truly I tell you, I am the gate for the sheep. All who came before me are thieves and bandits, but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved and will come in and go out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. The Greek word for gate is the same word for door. So I am the door, I am the gate, often used in the plural, but has a singular meaning. Again, just to answer Chris's question, I guess it's it's that that correct, that you know, there's only one real true way of doing what is God's will, and that is going through this one divine, the sole divine gate or door that one needs to follow. And whether one even knows that that gate or door is Christ Jesus, if one were born, you know, in South America 2,000 years ago, has no knowledge of Jesus, but if he's aware of that divine entity and is obedient to him as best he can, then he is the way to salvation. And even that phrase here, I came that they may have life and have it abundantly. I just recall now, but I don't remember where, that occurs elsewhere too in the gospel, according to John. Just don't remember at the moment. Okay, let's continue. I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away. And the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd, I know my own, and my own know me. Just as the father knows me, and I know the father, and I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the father loves me, because I lay down my life in order to take it up again. No one takes it from me. I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my father. This word hired hand, the hired hand who is not the shepherd and does not own the sheep, sees a wolf coming and leaves the sheep and runs away. So often among early friends they would call other ministers, the Anglicans, Baptists, the Presbyterians, the Independents, now called congregationalists, were often referred to as hirelings, these hireling ministers. And this reference is that they really didn't have that same concern that a true minister, Jesus, the minister of ministers, has. So it's kind of an indirect reference to them, talking about them as hirelings. In verse 15, I lay down my life for the sheep. Again, here I think we're hearing something from the human part of Jesus, that of course he did not have to do this. God had given Jesus as a human being free will, as all human beings have. And if you again recall, at the baptism of Jesus, he was out in the desert for 40 days and nights in that wilderness, and he was tempted, and he had several temptations from Satan. As a human, he could have given in to all any or all of those temptations, and he did not. And that I think is a good example for us to be aware of. As a human, he did not give in to any of those temptations to be a powerful leader or a social justice type of person or whatever. Likewise, if you recall in the Garden of Gethsemane, when Jesus was agonizing whether to go through with what he is being called to do and to obey God up to the very end, to even death on the cross, crucifixion. He was agony to that, but he said, Let thy will be done, Lord. And I think that's important. A passage I find very important, and I want to just go to it again, and that's in Philippians chapter 2. Spend a whole week on just talking about Philippians chapter 2, where you get down to verse 8 and 9, 8 through. He humbled himself. Jesus humbled himself and became obedient to the point of death, even death on a cross. Again, Jesus could have said no, but as a human being, he followed God right to the very end, even to something as horrible as a crucifixion on a cross. And it goes on further to say, therefore, God, because of that, because of that total 100% obedience, God also highly exalted him and gave him the name, that essence, that nature that is above every name, every nature, so that at the name of Jesus, the name, the physical name, as well as the basic essential nature of Jesus, his divinity, every knee should bend in heaven and on earth and under the earth, and every tongue should acknowledge, confess that Jesus, the anointed one, is Lord, kurios, to the glory of God the Father. That everyone, because of his total obedience, everyone should call Jesus Lord. The word Lord, curios, was only used to refer to God the Father in the Old Testament, in the Jewish writings. But here, because of Jesus' absolute human obedience, 100% to the very end, he too should be called Lord. And this is a very important statement here about Jesus as human and what it's saying that at the name of Jesus, at that the name, the actual name of Jesus, but also the word Anama means the basic nature, the essence of someone, that spiritual divinity, that spirit of the anointed one in Jesus, too. So this is why we call Jesus Lord, as well as calling God the Father Lord. And again, curios is Lord, but the basic word means master or owner, a master of a slave, of a dog, an owner of a house, an owner of a slave. And this word also was used in regular secular culture to refer to the emperor. He too was Kurios, he was Lord. The word for name in Greek is anama, is the name of something, as we know, name. But it also can refer to the basic nature of something or someone, the essence of someone, and frequently does have that meaning. Okay, if you recall what I've said about the word no in the past, there's several words for no, K-N-O-W in Greek, and one of these words often has the meaning of experience, as I have experienced God the Father here. What's very important is the next verse that I was kind of referring to it indirectly earlier, where it says, I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. Again, these are other sheep, other followers of the divine spirit of Christ, that inward light of Christ within us that others may be following, they may not call it what we know, what early Christians call it, but that because they've never heard of Jesus or whatever the reason may be, they were born 3,000 years ago. But if they are aware of that that divine spirit, that light of Christ within, that spirit of Christ, that word of God within, that divine utterance of God, the voice of God within, and they may not call it that, they may call it something wrong, but if it's the true voice and they're listening to it, that is what matters. And so those are the other sheep that we may not know about, that have lived, are living, will live, who are following the divine voice within them. So there will be one flock, one shepherd. For this reason, the father loves me because I lay down my life in order to take it up again. Again, Jesus is obeying what he's understanding to be his destiny and laying down his life, obeying God even to death on a cross. No one takes it from me, or no one has taken it from me in some Greek manuscripts, but I lay it down of my own accord, again, the free will of Jesus as a human being. I have power to lay it down as a human being, and I have power to take it up again. And then, of course, it says, I have received this command from my father. He's following God's command, God's will.

SPEAKER_02:

Henrique, what can you say about that verb to lay down, tithame? Is it always a figurative one? Is there a physical thing? Like if I picked up my suitcase and lay it down, or is it does it indicate sacrifice?

SPEAKER_03:

This verb is titheme, which is just it's a one of the most common verbs in Greek. And the basic meaning of it is just put or place, to put or place. It's an ordinary verb that just has a lot of meanings depending on the context. You know, I'm laying out my let me see what that verse says here. Uh I've lost, what was that verse 18? Was it?

SPEAKER_02:

Oh 7. 17.

SPEAKER_03:

See, the fa because of this, the father loves me because I am placing my and putting putting down my suke, my uh my animal spirit, my my human spirit in terms of dying, my life. In order that subjunctive, that I may take it up again. I'm not exactly sure. Again, that's a very common verb too, to take. That I may take it, I'm putting it, I'm laying it down, and I'm taking it. I'm assuming that refers to the resurrection. And then there's a different verb for take here, completely different verb. No one is taking it from me, is taking it away, is grabbing it kind of in a sense. But rather, I am putting it, I'm putting it out there from myself. I have the power to again put it out there, and I have power to again take it, receive it. These two verbs are so general in their ordinary meanings. I I'm not exactly sure even putting it down or taking it up.

SPEAKER_02:

Well, since it's in reference to his life, it means this is more than an ordinary physical action.

SPEAKER_03:

Yeah, again, this is what I was saying with regard to his spirit. It's not the spirit that is the holy spirit, that spirit within us. It's this animal spirit, the spirit that comes with an animal body. So you can say a lion has a lion spirit, a tiger has a tiger spirit, a cat has a cat spirit, a dog has a dog spirit, suke, and it's not pneuma. We're getting really technical here. Uh spirit, soul. It's what comes along with a body, an animal body, so to speak. And that's different than uh word spirit that we know of when we're talking about the Holy Spirit or that spirit within us, this other spirit.

SPEAKER_02:

Also is wind or breath.

SPEAKER_03:

Wind or breath, exactly. See, there's another word for wind that doesn't mean spirit, that's uh animos. But of course, usually when we're you'll find this word gnomon much more commonly in the New Testament, usually referring to spirit, but sometimes not the inward spirit, but the physical wind or breath. All right, let's go on to verse 19 through 21. Again, the Jews were divided because of these words. Many of them were saying, He has a demon and is out of his mind. Why listen to him? Others were saying, These are not the words of one who has a demon. Can a demon open the eyes of the blind? All right, let's go on to verses 22 to 30, one of the most important verses here in the New Testament. At that time, the festival of the dedication took place in Jerusalem. It was winter, and Jesus was walking in the temple in the portico of Solomon. So the Jews gathered around him and said to him, How long will you keep us in suspense? If you are the Messiah, the Christ, tell us plainly. Jesus answered, I have told you, and you do not believe. The works that I do in my Father's name testified to me. But you do not believe, because you do not belong to my sheep. My sheep hear my voice, I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand. What my father has given me is greater than all else, and no one can snatch it out of the Father's hand. The Father and I are one. Let's see where to begin here. Again, my sheep hear my voice. Let me just check on that if that's here or listen to. Okay, they hear my voice, and I know them, and they follow me. Okay, again, follow, meaning they really are following him like a soldier follows the commands of a commander. Obedience to a God of love, a God of justice, a God of peace. I give them eternal life and they will never perish. And if you recall what it says elsewhere here in this gospel, that the Son of God has come to save men, so that they may not perish. And we have it here again. I give them eternal life and they will never perish. I give them eternal life, or you want to translate that more literally, I give them the life of the ages. Verse 28.

SPEAKER_02:

28.

SPEAKER_03:

Okay, Zoe I own the uh and that's translated as eternal life. Um is an interesting word, it means life. There's another word for life, and that word for life is BIOS. And if you look at these words, BIOS, we have that English word biology that comes from this root, BIOS, and Zoe, we have the English word zoology. Um, let me read something from here because whenever we're talking about eternal life, it's always this word zoe. Okay, BIOS, meaning life is life. Sorry. Sorry, I am not able to refers to life in its appearance and manifestations. Okay, so you actually see something living, like a live animal, a live human being. Okay, zoe, on the other hand, uh, is the word meaning life as a condition of being alive. So when you're looking at this word bios, meaning life in Greek, it's that life form that you actually see or are talking about. Whereas Zoe just has a sense of just being alive in some form, that you're not dead, you're not inanimate, that there's something alive about it. And so when we're talking about eternal life, zoe is life. Ionios has many meanings, but basically, that's an adjective. Ionios, or I should say just the noun, ion, has many meanings. One of the meanings that you find most often here is the meaning of an age, a period of time, an age, a time, uh, an era, something like that. But if you think of it in this sense, that this is life of the ages, eternal life, life that goes beyond any secular age. And so eternal life is that it's a condition of being alive in some way that goes beyond all or any age. So it's eternal life. Now, it's so important that eternal life is the equivalent of what you most often find in the other gospels of the terms kingdom of God, kingdom of Christ, kingdom of heaven, and so forth. Eternal life and life are the terms that John uses in his gospels and his epistles. Only in one place in chapter 3, when Nicodemus comes at night to talk to Jesus and asks him about the kingdom of God, do you find that term kingdom of God? Whereas in the other gospels, like Matthew, you'll find Matthew most often using the term kingdom of heaven, because that gospel was addressed, it seems, especially to perhaps including Jewish priests, temple priests who became Christians, and there was still some hesitancy to use the word God, and so they would substitute the word heaven for God. So you find that kind of understanding there. So you often see kingdom of heaven in the gospel according to Matthew. You also still find there the word life and eternal life, referring to the same thing. And important again is the word kingdom most often does not refer to an actual physical state like a country, but it refers to state also as the realm or the domain or the sphere of that king who are here, God. So the kingdom of God is a divine state of God, and the whole goal of our lives is to enter into this kingdom of God, into this divine spiritual state of God, and that is eternal life. If you recall, also in in um John, he gives a definition of eternal life, where he says, uh, eternal life is to know thee, God the Father, and thy son, whom thou hast sent. And that is eternal life is to know. Again, the word no, ginosko, is that particular word that so often means to experience, to have an experience of God is to know God. That particular word for no, K-N-O-W. And again, referring to another favorite passage of mine that seems to be often ignored by non-quakers. If you go to 2 Peter chapter 1, verse 4, and at the end of the four, in four, it talks about having escaped from the corruption in the world because of addictive cravings, uh, so that you may become participants of the divine nature. So, what we're talking about here is union with God, becoming participants of the divine nature. The divine nature is God. There is no other divine nature, there's only one God, one divine nature. So there's a lot more I could say about this, but that would take up a whole session. But I think this is a very important passage we're reading right now here regarding this. So, eternal life, life is the same as the kingdom of God, the kingdom of heaven, heaven, the kingdom of the Lord, the kingdom of Christ. You recall Pilate asked Jesus if he were a king, and Jesus said, My kingdom is not of this world. My state we're talking about is not a secular state, it is a divine state, a state of being, state of consciousness, a state of awareness of God, intimate and experience of God, knowing God, knowing the Father, knowing the Son. Okay, let me continue here. I give them eternal life, and they will never perish. So entering into the kingdom. Kingdom of God into the kingdom of heaven is the equivalent of inheriting or obtaining, it's probably a better translation, obtaining eternal life, life of the ages. And this is our ultimate goal, our ultimate spiritual goal. Something that Quakers have understood should not be something you wait for till after death, but that if you are truly understanding that the full understanding of what true repentance is, that true transformation of one whole being in terms of how we speak, act, talk, think, then we should be approaching this divine state, the state of God, this kingdom of God within us. Again, Paul says in Romans, uh, the kingdom of God is not food or drink, it's not physical food or physical drink, but rather spiritual things like righteousness, peace, and joy in the Holy Spirit. We're talking about a profound peace, a peace that passes all understanding, a joy that is the ultimate joy of all human life in righteousness, upright conduct in the Lord. And then here we have this profound statement in verse 30 the Father and I are one. That is complete union with God. And that is our goal, but here we're saying it, this is what Jesus had and has.

SPEAKER_02:

I think that that's the heresy that they're ready to stone him for.

SPEAKER_03:

I mean, this is a profound statement, but also it's a statement perhaps that was even more clearly understood, or this is why it's being said here by the time this gospel got written in its final form that we have. Because even at this early stage when Jesus was talking, I'm pretty sure he would have been very careful in many of his words, as we know he was, in terms of like whether to pay taxes to Caesar or not. Render to Caesar the things that are Caesar, but to God the things that are God. He wasn't going to say no, because he knew that immediately would get him arrested. But he clearly said what was absolutely true. Render to God the things that are gods. Things that are gods are clearly more important than what belong to Caesar. So he's being absolutely accurate in what he's saying and clear to those who understand what he's saying. An unnecessary conflict. We find that often Jesus is very careful of what he says, but he's absolutely correct in what he's saying at the same time. Now, on a more humorous side, if you recall when there was that demoniac that he healed and he sent the demons into a flock or whatever you call of pigs. And before he did that, he asked them what their name was, and they said, legion. Well, this is a Latin word that he's using using, and the word legion, of course, was a Roman legion of the army. You know, the Roman army is kind of like a pun, but it's also serious, and uh at the same time, they can't say anything against that. You find these kinds of interesting passages. I I know there are more, I just can't think of any others at the moment, but uh so okay. Well, here the Jews took up stones again to stone him. Verse 31. Jesus replied, I have shown you many good works from the Father. For which of these are you going to stone me? The Jews answered, It is not for a good work that we are going to stone you, but for the blasphemy, because you, though only a human being, are making yourself God. Jesus answered, Is it not written in your law, I said, You are gods? If those to whom the word of God came were called gods, and the scripture cannot be annulled, can you say that the one whom God has sanctified and sent into the world is blasphemy because I said I am God's Son? If I am not doing the works of my Father, then do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father. Then they tried to arrest him again, but he escaped from their hands. If you recall when James Naylor was arrested for blasphemy among the early generation of Quakers, uh, at his theory, at his uh trial, he uh was asked if he thought he was Christ. He said, No, I am not Christ. Christ is in me. That was a very clear statement that he felt Christ in him, just like Paul said, I am not alive, but Christ is alive in me. Christ liveth in me. It's an understanding and awareness of that holy, divine spirit, that holy one, that divine light of Christ, that illumination of the Messiah that is in someone. It may only be in a seed, but it can grow and it can become much more apparent, more manifested in one as long as one continues to try to obey it, to be aware of it, and follow it. If those to whom the word of God came were called gods, again, word of God is what we are talking about when we're talking about this divine spirit of Christ, this light of Christ, the word of God, that expression of God, that utterance of God within us, God trying to express himself in our thick skulls, always trying to do that. That is the grace of God, trying to get through, break through our sinful nature. So, the word of God, and that's that secret, that mystery that has been hidden for ages and ages, but now finally revealed to his saints, as Paul says, to the holy ones, to those holy Christians who were aware of this and following this divine living spirit of Christ in them. As I said, this passage is very, very important here. In verse 37, if I am not doing the works of my father, then do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father. Just be persuaded by what miracles are happening. If you can't see me, Jesus, and trusting me, then at least trust your eyes and see what's happening, what has happened with these various signs, divine signs of that divine spirit that the Father gave Jesus. There have been many other miracle workers in history, Christian saints who've worked miracles. And clearly in Jesus you have this profound ability because he's so close and completely obey obedient to God the Father. So if you don't trust me, at least put your confidence in the works that I do so that you may know and understand that the Father is in me. Okay, let's just finish with the next few sentences here. He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there. Many came to him and they were saying, John performed no sign, but everything that John said about this man was true, and many believed in him there. They put their confidence in him there. I mean, that's the same kind of confidence, same kind of faith, trust that we should have. We've never seen Jesus, the human being that lived 2,000 years ago. But do we have confidence in what we are reading? Do we trust what has been told us? Do we understand it, that Jesus was truly the Messiah, the anointed one of God, the anointed one who was anointed with the Holy Spirit completely, fully. As I said, this passage is extremely important. So just keep reading it over and over again. Any comments, further comments about this? Okay. I don't know if there are more things I can say about this next week, but we'll see. Okay, well, thank you everyone, and we'll see you all again next next week.

SPEAKER_00:

So thank you. Good night.

SPEAKER_03:

Take care. Good night. Thank you, friendly. Good night.

SPEAKER_01:

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. We can be contacted through our website, Ohio Yearly Meeting.org.