Documentary on the Book of John Being Anti-Trinitarian: JOHN 1:1-2 - LEARN THE FACTS: Many emotionally diehard Trinitarians

point to how John 1:1 is erroneously worde d in many Bibles as, "In the beginning was the Word, and the word was with God, and the Word was God." (American Standard Version; ASV), and neglect to look at John 1:2 in those same Bibles which says, "The same was in the beginning with Go d." (ASV); Clearly showing two distinct individuals. Moreover the overlook John 1:14 in those same Bibles which says, "And the Word became flesh, and dwelt amo ng us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth." (ASV) which clearly shows his as the only begotten of his Father, Almighty God (YHWH) in harmony with 1 John 4:9, "Herein was the lov e of God manifested in us, that God hath sent his only begotten Son into the wor ld that we might live through him." (ASV) once more clearly showing them as two distinct individuals, one superior to the other and sending the subordinate, his Son, to be among mankind. The next problem for Trinitarians is the salient fact that no matter how you ana lyze or translate John 1:1 you only get two individuals or as they falsely claim manifestations of one individual, which makes NO Trinity or group of three, nei ther of individuals and/or manifestations; my, my, so much for John 1:1 proving a trinity. It does not do this even with the biased translations of Trinitaria ns; moreover, there are more accurate ways of translating John 1:1 such as the w ay the New English Bible whose translators had access to older manuscripts that did the translators of the King James Bible, the Douay-Rheims Catholic Bible, an d the American Standard Bible. In the New English Bible, John 1:1 reads, "When all things began, the Word already was. The word dwelt with God, and what God was, the Word was." (The New English Bible; NEB). In fact, the NEB renders Joh n 1:2, "The Word, then, was with God at the beginning, and through him all thing s came to be;" (NEB), and the fact that his Father (YHWH) after creating him use d Jesus (Yeshua) as his master worker is revealed at Proverbs 8:22-30 about Jesu s (Yeshua) being brought forth and being his Father's (YHWH's) master workman, " Jehovah possessed me in the beginning of his way, Before his works of old. 23 I was set up from everlasting, from the beginning, Before the earth was. 24 When there were no depths, I was brought forth, When there were no fountains aboundi ng with water. 25 Before the mountains were settled, Before the hills was I bro ught forth; 26 While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. 27 When he established the heavens, I was there: When he set a circle upon the face of the deep, 28 When he made firm the skies above, When the fountains of the deep became strong, 29 When he gave to the sea its bounds, That the waters should not transgress his commandments, When he marked out the foundations of the earth; 30 Then I was by him, as a master workman; And I was daily his delight, Rejoicing always before him." (ASV); And J esus' (Yeshua's)existence before the earth was is affirmed at John 8:58, "Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am." (ASV); Thus as Colossians 1:17 says, ""and he is before all things, and in him a ll things consist." (ASV); And at Revelation 3:14, "And to the angel of the chur ch is Laodicea write: 'These things saith the Amen, the faithful and true witnes s, the beginning of the creation of God:" (ASV), Jesus (Yeshua) is once more sho wn as the first of creation. Clearly, then, he, Jesus (Yeshua) is neither the s ame individual and/or manifestation of the same individual; Nor co-eternal, nor co-equal with his Father (YHWH). All this in strict compliance with the Jewish Law of Agencies which is basically as follows, "Jesus (Yeshua) was God's (YHWH's) appointed agent in accordance wi th the 'Biblical law of agency' described as, "Scripture mentions something bein g done by Person A, whilst another mentions it being done by Person B. This is b est understood when we grasp the Schaliach Principle, or the Jewish Law of Agenc y, which is expressed in the dictum, "A person's agent is regarded as the person

himself." Therefore any act committed by a duly appointed agent is regarded as having been committed by the principle." (The Encyclopedia of the Jewish Religio n, R.J.Z. Werblowski and Geoffrey Wigoder). And 1 Timothy 2:5 says, "For there is one God, one mediator also between God and men, [himself] man, Christ Jesus," (ASV). This is why Jesus (Yeshua) could say, John 16:23, "And in that day ye s hall ask me no question. Verily, verily, I say unto you, if ye shall ask anythin g of the Father, he will give it you in my name."(ASV).

This fact is further affirmed at Ephesians 1:20-23 which shows that his Father ( YHWH) raised him from the dead and put him at his right hand to administer all f or him, "Which he wrought in Christ, when he raised him from the dead, and set h im at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in t his world, but also in that which is to come; 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which i s his body, the fullness of him that filleth all in all." (ASV); This fact, that his Father (YHWH) placed him over all things except himself, a superior one, is highlighted at 1 Corinthians 15:20-28, "But now hath Christ been raised from th e dead, the firstfruits of them that are asleep. 21 For since by man [came] deat h, by man [came] also the resurrection of the dead. 22 For as in Adam all die, s o also in Christ shall all be made alive. 23 But each in his own order: Christ t he firstfruits; then they that are Christ's, at his coming. 24 Then [cometh] the end, when he shall deliver up the kingdom to God, even the Father; when he shal l have abolished all rule and all authority and power. 25 For he must reign, til l he hath put all his enemies under his feet. 26 The last enemy that shall be ab olished is death. 27 For, He put all things in subjection under his feet. But wh en he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. 28 And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all." (ASV). This will bring the f ulfillment foretold at Isaiah 45:23, "By myself have I sworn, the word is gone f orth from my mouth [in] righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear." (ASV). This scripture shows that God (YHWH) will bring the earth back to perfection, i.e., a place where everyone wi ll love their creator, Almighty God (YHWH), and his chief agent or mediator of l ife, Jesus (Yeshua) Christ, and their neighbor, and he, God (YHWH) will once mor e be using his Son, the Son of God, Jesus (Yeshua) as his master worker to accom plish this as shown by 1 Corinthians 15:20-28, previously quoted. Now when we look at other constructs or translations of John 1:1 the fact that J ohn 1:1 can NOT even support a Duality let alone a Trinity becomes even more rea dily apparent. Let's look at the 10 possible constructs of John 1:1 that do NOT violate any ru le of Koine Greek grammar with the exception of the fact is that THEOS (=God) is a count noun, not a mass noun or an adjective. As a count noun it MUST BE count able, i.e. either definite or indefinite (i.e. either "a god" or "the God") for two of the constructs: <1> "and a god was the Logos." [example of Bible using, Das Evangelium nach Jo hannes, by Jurgen Becker Harwood, 1979] <2> "the nature of the Word was the same as the nature of God" ble using, Schonfield, 1976] [example of Bi

<3> "The Word dwelt with God, and what God was, the word was." [example of Bi ble using, The New English Bible, NEB, 1961-present standard Bible agreed to by most denominations in the United Kingdom]

<4> "And the word was a god" [example of Bible using, The New Testament in An I mproved Version, Upon the Basis of Achbishop Newcome's New Translation: With a C orrected Text.] <5> "and the Word was divine" [example of Bible using, The Bible: An American Translation, by J.M.P. Smith and E.J. Goodspeed. } <6> "and the Word was God" [example of Bible using, American Standard Version, ASV] [note, this construct violates the count noun rule of Koine Greek and is t he common biased rendering of this scripture] <7> n.] "He was the same as God" example of Bible using, Today's English Versio

<8> "the Logos was divine" [example of Bible using, The New Testament: A New Translation, by James Moffat] <9> "r war bei Gott und in allem Gott gleich"[He was with God and in all like G od] [example of Bible using, Haenchen (tr. By R. Funk), 1982] <10> "Gott (von Art) war der Logos" [God (of Kind/kind) was the Logos/logos] [ex ample of Bible using, Die Bibel in heutigem Deutsch, 1980] As we can see, here are ten different constructs possible without violating any rule of Koine Greek grammar except the count Noun rule. So, now, let's look at what follows in context in general format at John 1:2: "The Word, then, was with God at the beginning," (The New English Bible, NEB) "The same was in the beginning with God." "The same was in the beginning with God." "He was in the beginning with God." "He was in the beginning with God." ament - Catholic) (American Standard Version, ASB) (Authorized King James Bible; AV)

(Revised Standard Version; RSV) (The Confraternity Edition of the New Test

As is easily seen, John 1:2 is substantially the same in all translations. How ever, in context it does not harmonize with some of the constructs used which do not violate any rule of Koine Greek grammar with the exception of the count Nou n rule to be explained later. However clearly some of the ten (10) or more basic constructs agree in context w ith John 1:2 and some do NOT. Let's look at the point where some do not agree or harmonize with the context of John 1:2: John 1:2 plainly says that the Word, or Logos, who is Jesus (Yeshua) was with Go d in the beginning which would be impossible if Jesus (Yeshua) was Almighty God (YHWH) himself. This rules out constructs 6, 7, and 10, represented below, as impossible as they do NOT harmonize with context. <6> "and the Word was God" [example of Bible using, American Standard Version, ASV] [note, this construct violates the count noun rule of Koine Greek] <7> n.] "He was the same as God" example of Bible using, Today's English Versio

<10> "Gott (von Art) war der Logos" [God (of Kind/kind) was the Logos/logos] [ex ample of Bible using, Die Bibel in heutigem Deutsch, 1980]

And two of these constructs do violate the count Noun rule of Koine Greek; to wi t, constructs 6 and 7. Now exactly what is the count Noun rule of Koine Greek? It is as follows:

The fact is that THEOS (=God) is a count noun, not a mass noun or an adjective. As a count noun it MUST BE countable, i.e. either definite or indefinite (i.e. either "a god" or "the God"). The trinitarian argument hinges on stripping THEOS of its count-ability, so that it is purely qualitative. However, if a noun is P URELY qualitative, it is not a count noun. An adjective or a mass noun may fit t heir requirement for emphasizing qualitativness only, but a count noun MUST BE c ountable, for that is what *count* means when describing a count noun. If he acc epts this rather elementary rule of English grammar, you can demonstrate that, a s a count noun, THEOS may be translated either "the Word was God" (="the Word wa s The God", which is Sabellianism), or "the Word was a god". Since orthodox trin itarians reject "the Word was The God" (=Sabellianism), they are left with "the Word was a god" -- that is, if they remain true to English syntax (and English s yntax is what ENGLISH translations are supposed to follow!). If one argues the p oint, let them provide an example of a non-countable *count noun* that is not us ed in a contrary-to-fact situation, such as a metaphor. I have yet to find anyon e, trinitarian or otherwise, who is able to meet this challenge. Rolf Furuli, on e of the two best living Koine Greek scholars, discusses this in his book, THE R OLE OF THEOLOGY AND BIAS IN BIBLE TRANSLATION, as does Greg Stafford, in his, JE HOVAH'S WITNESSES DEFENDED: AN ANSWER TO SCHOLARS AND CRITICS. There are also so me very good posts by Wes Williams on greektheology that discuss this issue. "To preserve in English the different nuance of theos [god] with and without the article, some (Moffat) would translate 'The Word was divine.'" Notice a literal translation of John 1:1,2: "In the beginning was the world and the word was toward the god and god was the word. This (one) was in beginning toward the god." In these two verses we see six nouns, three referring to the Greek word logos (w ord, which most recognize to be Jesus - Yeshua) and three referring to the Greek word theos (god). We notice each reference to logos (word) is preceded by the d efinite article "the", while two of the three times the word theos (god) occurs, it too is preceded by the definite article "the". For some reason, John does no t provide the definite article with theos when it is associated with "The Word". We thus see two definite individuals mentioned in this verse. "The Word", Jesus (Yeshua) Christ, and "The God", who is Almighty God Jehovah (YHWH). John does n ot say "The Word" is "The God". (In fact, most Trinitarian scholars would argue that if John had said the word was "ho theos" (The God), it would amount to sabe llianism (the belief that Jesus is both the Father and the Son). As such, it is commonly agreed upon that John was not identifying Jesus (Yeshua) as God (YHWH) but rather, was describing him as deity.) But if John did not say "The Word" is "The God", then what did he mean by saying, "the word was god"? In Greek, it is possible for a noun to act as an adjective when it is not accomp anied by the definite article. Consider a Biblical example of this in John 6:70. "Jesus replied, "Have I not chosen you, the Twelve? Yet one of you is a devil!" (NIV) Here the noun (devil) is not proceeded by the definite article (the). To reflect this most Bibles place the indefinite article (a) in front of it. Thus, Jesus w as not identifying Judas as "THE Devil", he was saying Judas had the qualities o f the devil. He was acting like the devil so he was A devil though not THE devil . This example helps us to see how the lack of the definite article can cause a

noun to act as a predication rather than an identification. Regarding this point, noted Bible scholar William Barclay writes: "When in Greek two nouns are joined by the verb to be and when both have the def inite article, then the one is fully identified with the other; but when one of them is without the article, it become more an adjective than a noun, and descri bes rather the class of the sphere to which the other belongs... "John has no definte article before theos, God. The Logos, therefore, is not ide ntified as God or with God; the word theos has become adjectival and describes t he sphere to which the logos belongs... "This passage then [John 1:1] does not identify ay that Jesus (Yeshua) was God (YHWH), nor does that in his nature and being he belongs to the ew English Bible states, "and what God was, the the Logos and God; it does not s it call him God; but it does say same class as God." Or as the N Word was."

Mr. Barclay's observations are duly noted in the example we considered with Juda s Iscariot being "a devil". Now let's consider what the Greek Scholar Jason BeDuhn from the Northern Arizona University has to say: "The Greek phrase is 'theos en ho logos', which translat ed word for word is "a god was the word." Greek has only a definite article, lik e our the, it does not have an indefinite article, like our a or an. If a noun i s definite, it has the definite article 'ho'. If a noun is indefinite, no articl e is used. In the phrase from John 1:1, 'ho logos' is "the word." If it was writ ten simply logos, without the definite article 'ho', we would have to translate it as "a word". So we are not really "inserting" an indefinite article when we t ranslate Greek nouns without the definite article into English, we are simply ob eying rules of English grammar that tell us that we cannot say "Snoopy is dog," but must say "Snoopy is a dog." Now in English we simply say "God"; we do not say "The God." But in Greek, when you mean to refer to the one supreme God, instead of one of the many other being s that were called "gods," you would have to say "The God": 'ho theos'. Even a m onotheistic Christian, who believes there is only one God and no others, would b e forced to say in Greek "The God," as John and Paul and the other writers of th e New Testament normally do. If you leave off the article in a phrase like John 1:1, then you are saying "a god." (There are some exceptions to this rule: Greek has what are called noun cases, which means the nouns change form depending on how they are used in a sentence. So, if you want to say "of God," which is 'theo u', you don't need the article. But in the nominative case, which is the one in John 1:1, you have to have the article.) So what does John mean by saying "the w ord was a god"? He is classifying Jesus in a specific category of beings. There are plants and animals and humans and gods, and so on. By calling the Word "a go d," John wants to tell his readers that the Word (which becomes Jesus when it ta kes flesh) belongs to the divine class of things. Notice the word order: "a god was the word." We can't say it like this in English, but you can in Greek. The s ubject can be after the verb and the object before the verb, the opposite of how we do it in English (subject-verb-object). Research has shown that when ancient Greek writers put a object-noun first in a sentence like John 1:1 (a be-verb se ntence: x is y), without the definite article, they are telling us that the subj ect belongs to the class represented by the object-noun: :"The car is a Volkswag en." In English we would accomplish the same thing by using what we call predica te adjectives. "John is a smart person" = "John is smart." So we would tend to s ay "The word was divine," rather than "The word was a god." That is how I would translate this phrase. "The word was a god" is more literal, and an improvement over "The word was God," but it raises more problems, since to a modern reader i t implies polytheism. No one in John's day would have understood the phrase to m

ean "The word was God" - the language does not convey that sense, and conceptual ly it is difficult to grasp such an idea, especially since that author has just said that the word was with God. Someone is not with himself, he is with some ot her. John clearly differentiates between God from the Word. The latter becomes f lesh and is seen; the former cannot be seen. What is the Word? John says it was the agent through whom God made the world. He starts his gospel "In the beginnin g..." to remind us of Genesis 1. How does God create in Genesis? He speaks words that make things come into existence. So the Word is God's creative power and p lan and activity. It is not God himself, but it is not really totally separate f rom God either. It occupies a kind of ambiguous status. That is why a monotheist like John can get away with calling it "a god" or "divine" without becoming a p olytheist. This divine thing does not act on its own, however, does take on a ki nd of distinct identity, and in becoming flesh brings God's will and plan right down face to face with humans. All this is in keeping with what John the Baptist is recorded by the Apostle Joh n at John 1:15, "John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is before me: for hi was before me." (ASV) . A MORE POWERFUL BAPTISM BY MEANS OF JESUS (YESHUA): John the Baptist was grilled by some priests, Levites, and Pharisees at John 1:2 0-34, "'I am not the Messiah.' 'What then? Are you Elijah?' 'No', he replied. 'Are you the prophet we await?' He answered 'No.' 'Then who are you?' they asked. 'We must give an answer to those who sent us. What account do you give of yourself?' He answered in the words of the prophet Isaiah: 'I am a voice cry inhg aloud in the wilderness, 'Make the Lord's highway straight.' Some Pharisee s who were in deputation asked him, 'If you are not the Messiah, nor Elijah, nor the prophet, why then are you baptizing?' 'I baptize in water,' John replied, 'but among you though you do not know him, stands the one who is to come after m e. I am not good enough to unfasten his shoes.' This took place at Bethany bey ond Jordan, where John was baptizing. The next day he saw Jesus coming towards him. 'Look," he said 'there is the Lamb of God; it is he who takes away the sin of the world. This is he of whom I spoke when I said, 'After me a man is comin g who takes rank before me'; for before I was born, he already was. I myself di d not know who he was; but the very reason why I came, baptizing in water, was t hat he might be revealed to Israel.' John testified further: 'I saw the Spirit coming down from heaven like a dove and resting upon him. I did not know him, b ut he who sent me to baptize in water had told me, 'When you see the Spirit comi ng down upon someone and resting upon him you will know that this is he who is t o baptize in Holy Spirit.' I saw it myself, and I have borne witness. This is God's Chosen One." (NEB). If he had been a part of a Trinity consisting of Fath er (YHWH), Son (Yeshua), and the Holy Spirit or Spirit the above could NOT have occurred since one individual could NOT come down on himself, and the above reco rd would be utter linguistic foolishness; however, it is NOT as this God (YHWH) dishonoring doctrine is the fable or myth of mankind per the warning at 2 Timoth y 4:3-4, "For the time will come when they will not endure the sound doctrine; b ut, having itching ears, will heap to themselves teachers after their own lusts; 4 and will turn away their ears from the truth, and turn aside unto fables." ( ASV); why so? It is due to the activities of Satan the Devil as shown at Corint hians 4:4, ""In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image o f God, should shine unto them." (AV); due to their not seeking sound doctrine pe r Titus 2:1, "But speak thou the things which become sound doctrine:" (Authorize d King James Bible; AV). Interestingly right after this in John the first chapter, the Apostle John wrote with respect Simon Peter the following, at John 1:42, "And he brought him to Je sus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou s

halt be called Cephas, which is by interpretation, A stone." (AV). GOD LOVES HIS SON, JESUS (YESHUA) AND SENT HIM TO EARTH WITH AUTHORITY: John the Baptist testified to the fact that Jesus (Yeshua) did NOT come of his o wn volition, but had been sent by his Father (YHWH) with full authority as shown at 1 Corinthians 15:20-28, previously quoted. At John 3:31 to 36, we see the a bsolute truth of this testified to, "He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that come th from heaven is above all. 32 What he hath seen and heard, of that be beareth witness; and no man receiveth his witness. 33 He that hath received his witnes s hath set his seal to this that God is true. 34 For his whom God hath sent spe aketh the words of God: for he giveth not the Spirit by measure. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth o n the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him." (ASV). This scripture reveals two impor tant facts, First, that God (YHWH) loves his son; Second, Almighty God (YHWH) ha s sent his Son, Jesus (Yeshua) to earth to carry out an assignment and given him the concomitant authority to be able to do so as shown at 1 Corinthians 15:20-2 8, previously quoted. And at John 4:24-26, "God is spirit, and those who worship him must worship in s pirit and in truth.' The woman answered, "I know that Messiah' (that is Christ) 'is coming. When he comes he will tell us everything.' Jesus said, 'I am he, I who am speaking to you now." (NEB). Now note, at this time the Son of God (YH WH), Jesus (Yeshua) was on earth as a perfect fleshly man; whereas the scripture clearly shows, "God is spirit," thus invisible. But Jesus (Yeshua) was flesh a nd blood and clearly visible at this time; therefore, there is NO way that they could be one and the same individual unless God (YHWH) is a liar and the Bible c learly shows this is NOT the case at Titus 1:2, "In hope of eternal life, which God, who cannot lie, promised before times eternal." (ASV). And at John 5:25-26, "In truth, in very truth I tell you, a time is coming, inde ed it is already here, when the dead shall hear the voice of the Son of God, and all who hear shall come to life. For as the Father has life-giving power in hi mself, so has the Son, by the Father's gift." (NEB) clearly once more showing al l the power and authority Jesus (Yeshua) Christ has were given to him by a super ior one, his Father, Almighty God (YHWH); And at John 5:36, "But I rely on a tes timony higher than John's. There is enough to testify that the Father has sent me, in the works my Father gave me to do and to finish-the very works I have in hand." (NEB) once more clearly showing that his Father, a superior one, had give n him works to do in full compliance with the principles of the Jewish Law of Ag encies previously explained as his master worker as shown at Proverbs 8:22-30, p reviously quoted. And this is affirmed at John 5:37, "This testimony to me was given by the Father who sent me, although you never heard his voice, or saw his form." (NEB); however, unfortunately the Father's (HYWH's) word through his Son per John 5:38, "But his word has found no home in you for you do not believe the one whom he sent." (NEB). Likewise, Jesus (Yeshua) stated at John 5:43-44, "I have come accredited by my Father, and you have no welcome for me; if another co mes self-accredited you will welcome him. How can you have faith so long as you receive honour from one another, and care nothing for the honour that comes fro m him who alone is God?" (NEB), once more testifying to two facts, First, Jesus (Yeshua) was both sent by and accredited by his Father (YHWH), and Second, he, J esus (Yeshua) is a distinct individual separate and apart from his Father (YHWH) who had sent him and accredited him. Just as Jesus (Yeshua) said, John 5:45-47 , "Do not imagine that I shall be your accuser at God's tribunal. Your accuser is Moses, the very Moses on whom you have set your hope. If you believed Moses you would believe what I tell you, for it was about me that he wrote. But if yo u do not believe what he wrote, how are you to believe what I say?" (NEB).

TRUE CHRISTIANS MUST DO THE WORKS OF GOD AS SHOWN BY HIS SON: Many read Jesus' (Yeshua's) assignment to his true followers at Matthew 24:14, " And this gospel of the kingdom will be preached in the whole world as a testimon y to all nations, and then the end will come." (New International Version; NIV). Now let's see what John 6:28-29, "They said therefore unto him, What must we d o, that we may work the works of God? 29 Jesus answered and said unto them, Thi s is the work of God, that ye believe on him whom he hath sent." (ASV); And Jesu s (Yeshua) went on to show that his Father (YHWH) was the superior one at John 6 :31-33, "Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat. 32 Jesus therefore said unto them, Verily, ver ily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out of heaven. 33 For the bread of God is that which cometh down out of heaven, and giveth life unto the world." (ASV); An d at John 6:37, "All that the Father gives me will come to me, and the man who c omes to me I will never turn away. I have come down from heaven, not to do my o wn will, but the will of him who sent me." (NEB). Now how much explicit can Jes us (Yeshua) get with respect who sent him and whose will he is doing; thereby, c learly showing neither a Duality or a Trinity exist except as a fable of mankind who are being deceived by none other than Satan the Devil as shown at 2 Corinth ians 4:4, previously quoted. Jesus (Yeshua) specifically said at John 6:40, "Fo r this is the will of my Father, that every one that beholdeth the Son, and beli eveth on him, should have eternal life: and I will raise him up at the last day. " (ASV), as clearly noted, he was once more showing what the will of his Father (YHWH) is and not his own will; thereby, showing that his Father (YHWH) was the superior one and that he, Jesus (Yeshua), was an obedient Son. This same fact i s testified to at John 6:45-47, "It is written in the prophets, And they shall a ll be taught of God. Every one that hath heard from the Father, and hath learne d, cometh unto me. 46 Not that any man hath seen the Father, save he that is fr om God, he hath seen the Father. 47 Verily, verily, I say unto you, He that bel ieveth hath eternal life." (ASV); And at John 6:57, "As the living Father sent m e, and I live because of the Father; so he that eateth me, he also shall live be cause of me." (ASV) once more, here we find Jesus (Yeshua) testifying with respe ct whom had sent him and showing he was subject to him. THE WORLD HATES JESUS (YESHUA) AND THOSE ACCURATELY TEACHING HIM: The fact that the world hates Jesus (Yeshua) was testified to by none other that Jesus (Yeshua) at John 7:7, "The world cannot hate you; but it hates me for exp osing the wickedness of its ways." (NEB), with this being spoken to his fleshly brothers [actually half brothers as his father was NOT Joseph, but Almighty God (YHWH) himself] who had not yet become believers in him at John 7:5, "For even h is brothers were not believers in him." (NEB). And at John 7:16-18, Jesus (Yesh ua) said, "Jesus therefore answered them, and said, My teaching is not mine, but his that sent me. 17 If any man willeth to do his will, he shall know of the te aching, whether is is of God, or whether I speak from myself. 18 He that speake th from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is ture, and no unrighteousness is in him." (ASV); once more , here Jesus (Yeshua) is showing he was sent by a superior one and that it was t he will and teachings of this superior one that he was making known, and that he was NOT doing his own will. We should all believe Jesus (Yeshua) that he was s ent by Almighty God (YHWh), his father, to do his Father's (YHWH's) will and not his own since Jesus (Yeshua) is not a liar anymore than is his Father (YHWH). The fact that he had NOT come of his own accord is testified to by Jesus (Yeshua ) at John 7:28-29, "Jesus therefore cried in the temple, teaching and saying, Ye both know me, and know whence I am: and I am not come of myself, but he that se nt me is true, whom ye know not. 29 I know him; because I am from him, and he s ent me." (ASV); Now how much clearer can it be that Jesus (Yeshua) was sent by a superior one, his Father, Almighty God (YHWH). But what did the Jews under con

trol of the God of this System per 2 Corinthians 4:4, previously quoted, want to do? Let's look at John 7:30, "They sought therefore to take him: and no man la id his hand on him, because his hour was not yet come." (ASV). It is to be note d that at this time the Spirit had not yet been given as shown at John 7:39, "Bu t this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified." (ASV). JESUS (YESHUA) IS THE LIGHT OF THE WORLD AS HIS FATHER (YHWH) HAS GIVEN HIM FULL AUTHORITY ON EARTH AND IN HEAVEN: Now Jesus (Yeshua) is shown to be the 'Light of the World' at John 8:12, "Again therefore Jesus spake unto them, saying, I am the light of the world: he that fo lloweth me shall not walk in the darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest witness of theyself; they w itness is not true. 14 Jesus answered and said unto them, Even if I bear witnes s of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go. 15 Ye judge after the flesh; I jud ge no man. 16 Yea and if I judge, my judgment is true for I am not alone, but I and the Father that sent me." (ASV); To this these individuals seeking to do hi m harm because they were being misguided by Satan the Devil, he said at John 8:1 9, "They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also." (ASV). And that he was doing his Father's (YHWH's) will and was from his Father (YHWH) they understood not as recorded in John 8:26, "Jesus answered, 'Why should I sp eak to you at all? I have much to say about you-and in judgment. But he who se nt me speaks the truth, and what I heard from him I report to the world.'" (NEB) ; herewith clearly showing NOT only that he was NOT his Father (YHWH), but had a lso been taught all he knew by his Father (YHWH). Thus once more showing that h e, Jesus (Yeshua) is neither co-eternal NOR co-equal with his Father (YHWH). In fact, Jesus (Yeshua) as testified to by himself always, per John 8:28, "So Je sus said to them, 'When you have lifted up the Son of Man you will know that I a m what I am. I do nothing on my own authority, but in all that I say, I have be en taught by my Father." (NEB). He said to those seeking to kill him, per John 8:37-38, "'I know that you are descended from Abraham, but you are bent on killi ng me because my teaching makes no headway with you. I am revealing in words wh at I saw in my Father's presence; and you are revealing in action what you learn ed from your father." (NEB); And at John 8:41, "Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, even G od." (ASV); And Jesus (Yeshua) answered them at John 8:42, "Jesus said unto them , If god were your Father, ye would love me: for I came forth and am come from G od; for neither have I come of myself, but he sent me." (ASV) clearly he was sho wing that he had been sent by his Father and was doing his Father's (YHWH's) wor ks as his Father's (YHWH's) master worker per Proverbs 8:22-30, as previously qu oted, and was definitely a distinct being separate and apart from his Father (YH WH). Jesus (Yeshua) clearly showed that these individuals that were persecuting and harassing him were of the Devil at John 8:44-47, "Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer f rom the beginning, and standeth not in the truth, because there is no truth in h im. When he speaketh a lie, he speaketh of his own: for he is a liar, and the f ather thereof. 45 But because I say the truth, ye believe me not. 46 Which of you convicteth me of sin? If I say truth, why do ye not believe me? 47 He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God." (ASV). These Devil guided individuals answered saying, John 8 :48-50, "'Are we not right in saying that you are a Samaritan, and that you are possessed?' "I am not possessed,' said Jesus; 'the truth is that I am honouring my Father, but you dishonour me. I do not care about my own glory; there is on e who does care, and he is judge." (NEB); And at, John 8:54-55, "Jesus replied, 'If I glorify myself, that glory is of mine is worthless. It is the Father who glorifies me, he of whom you say, 'He is our God', though you do not know him.

But I know him; if I said that I did not know him I should be a liar like you. But in truth I know him and obey his word." (NEB); Clearly, once more showing th at he, Jesus (Yeshua) was not his Father (YHWH) by saying that, "If I glorify my self, that glory is of mine is worthless. It is the Father who glorifies me," s o we can plainly see he is a distinct being apart from his Father (YHWH) and tak ing directions from his Father (YHWH). This fact is clearly shown by 1 Timothy 2:5, "For there is one God: and one mediator of God and men, the man Christ Jesu s:" (Douay-Rheims Catholic Bible; DRCB). GREATER LOVE HATH NO MAN THAN TO GIVE HIS LIFE IN BEHALF OF OTHERS: Jesus (Yeshua) being the 'good shepherd' was willing to and did give his life fo r others as recorded at John 10:14- "I am the good shepherd; and I know mine ow n, and mine own know me, 15 even as the Father knoweth me, and I know the Fathe r; and I lay down my life for the sheep. 16 And other sheep I have, which are n ot of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd. 17 Therefore doth the Father love me, bec ause I lay down my life, that I may take it again. 18 No one taketh it away fro m me, but I lay it down of myself. I have power to lay it down, and I have powe r to take it again. This commandment received I from my Father." (ASV); Once mo re clearly showing that he was distinct from his Father, Almighty God (YHWH) and much loved by him since he was willing to lay his life down on behalf of the 's heep' [the followers of his Father, Almighty God (YHWH) that he had given to his Son, Jeusu (Yeshua)]. As Jesus (Yeshua) himself said at John 10:25-29, "My deeds done in my Father's n ame are my credentials, but because you are not my sheep of my flock you do not believe. I give them eternal life and they shall never perish; no one shall sna tch them from my care. My Father who has given them to me is greater than all, and no one can snatch them out of the Father's car." (NEB), clearly here showing that his Father (YHWH) is greater than himself; And at John 10:30, showing that both he and his Father (YHWH) are one in purpose, "I and my Father are one." (A SV); And at John 10:32-36, "At this Jesus said to them, 'I have set before you m any good deeds, done by my Father's power; for which of these would you stone me ? The Jews replied, 'We are not going to stone you for any good deed, but for y our blasphemy. You a mere man claim to be a god.' Jesus answered, 'Is it not w ritten in your own Law, 'I said: You are Gods'? Those are called gods to whom t he word of God was delivered-and Scripture cannot be set aside. Then why do you charge me with blasphemy because I, consecrated and sent into the world by the Father, said, 'I am God's son'?" (NEB). Once more showing that he was doing NOT his own will, but that of his Father (YHWH) whom sent him; likewise, we to be a cceptable to God (YHWH) must do his will and reject doctrines and fables of mank ind originating with Satan the Devil and accept the truthful doctrines originati ng from God (YHWH). This fact is made clear at John 10:37-38, "If I am not acti ng as my Father would, do not believe me. But if I am, accept the evidence of m y deeds, even if you do not believe me, so that you recognize and know that the Father is in me, and I in the Father." (NEB); That he should be doing the will o f his Father is made clear at Colossians 1:15-16, "who is the image of the invis ible God, the firstborn of all creation; 16 for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created t hrough him, and unto him." (ASV). Hence we can see he would be like his Father (YHWH) as his Father (YHWH) created him in his own image and used his as his mas ter worker, for details of the Jewish Law of Agencies and Proverbs 8:22-30 expou nding on this, go back to the first part of this Documentary. PART 2 OF Documentary on the Book of John Being Anti-Trinitarian: GOD LISTENS TO HIS SON, JESUS (YESHUA) AND GRANTS WHAT HE ASKS:

John the eleventh chapter clearly shows that Almighty God (YHWH) listens to his Son, the Son of God, Jesus (Yeshua) and grants him what he asks at John 11:21-25 , "Martha said to Jesus, 'If you had been here, sir, my brother would not have d ied. Even now I know that whatever you ask of God, God will grant you.' Jesus s aid, 'Your brother will rise again.' " I know that he will rise again', said Ma rtha, 'at the resurrection on the last day.' Jesus said, 'I am the resurrection and I am life." (NEB); And at John 11:27, "She saith unto him, Yea, Lord: I hav e believed that thou art the Christ, the Son of God, even he that cometh into th e world." (ASV); Clearly once more testifying to the fact that he is a distinct being apart from his Father (YHWH) and that his Father (YHWH) hears him and gran ts his wishes. Then Jesus (Yeshua) prayed to his Father (YHWH) at John 11:41, "So they took awa y the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. 42 And I knew that thou hearest me always; but because of the multitude that standeth around I said it, that they may believe that thou didst send me." (ASV). JESUS' (YESHUA'S) FATHER (YHWH) WILL HONOR WHOEVER SERVES HIM: Jesus (Yeshua) clearly stated at John 12:26-28, that anyone serving him would be honored by his Father (YHWY), "If anyone serves me, he must follow me; where I am, my servant will be. Whoever serves me will be honoured by my Father. Now m y soul is in turmoil, and what am I to say? Father, save me from this hour. No , it was for this that I came to this hour. Father, glorify they name.' A voic e sounded from heaven: 'I have glorified it, and I will glorify it again." (NEB ); Now many accepted his as the Messiah, the Son of God, which he truly was, but others did not as recorded at John 12:39-42, ""For this cause they could not be lieve, for that Isaiah said again, 40 He hath blinded their eyes and he hardene d their hearts; Lest they should see with their eyes, and perceive with their he art, And should turn, And I should heal them. 41 These things said Isaiah, beca use he saw his glory; and he spake of him. 42 Nevertheless even of the rulers m any believed on him; but because of the Pharisees they did not confess it, least they should be put out of the synagogue:" (ASV). Their having ears and not hea ring was also confirmed at Matthew 13:14, "And unto them is fulfilled the prophe cy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise unders tand; And seeing ye shall see, and shall in no wise perceive:" (ASV). Though m any believed on him, Jesus (Yeshua) they said nothing due to fear as testified t o at John 7:12-17, "And there was much murmuring among the multitudes concerning him; some said, He is a good man; others said, Not so, but he leadeth the multi tude astray. 13 Yet no man spake openly of him for fear of the Jews. 14 But whe n it was now the midst of the feast Jesus went up into the temple, and taught, 15 The Jews therefore marveiled, saying, How knoweth this man letters, having ne ver learned? 16 Jesus therefore answered them, and said, My teaching is not min e, but his that sent me. 17 If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself." (ASV); Clea rly here Jesus (Yeshua) showed what he taught was NOT from himself, but from his Father (YHWH) a superior one who had sent him. But the multitude was in fear a nd spoke not in his defense. JESUS' (YESHUA'S) FAREWELL DISCOURSE: John 13:1 clearly shows that Jesus (Yeshua) knew the time had come for him to la y his life down in behalf of the 'sheep', "It was before the Passover festival. Jesus knew that his hour had come and he must leave this world and go to the Fa ther. He had always loved his own who were in the world, and now he was to show the full extent of his love." (NEB); Clearly he knew his time had arrived and h e said, at John 13:20, "In very truth I tell you, he who receives any messanger of mine receives me; receiving me, he receives the One who sent me." (NEB), clea

rly showing his followers were one in purpose with him and his Father (YHWH). H is giving his life as a human up both as a ransom for his 'sheep', the obedient from among mankind who were one in purpose with him and his Father (YHWH), and t o glorify his father as stated at John 13:31-35, "When he had gone out Jesus sai d, 'Now the Son of Man is glorified, and in him God is glorified. If God is glo rified in him, God will also glorify him in himself; and he will glorify him now . My children, for a little longer I am with you; then you will look for me, an d, as I told the Jews, I tell you now, where I am going you cannot come. I give you a new commandment: love one another; as I have loved you, so you are to lov e one another. If there is this love among you, then all will know that you are my disciples.'" (NEB). This act of permitting himself as a perfect human to be a sacrifice for all of obedient mankind clearly shows that Jesus (Yeshua) not o nly was an obedient Son, but clearly had perfect love for his creator and Father , Almighty God (YHWH); Likewise, Jesus (Yeshua) showed that he had been created in the image of his Father (YHWH) as stated at Colossians 1:15, previously quote d. Therefore, as he, Jesus (Yeshua) stated, we should if we are his true follow ers have love among ourselves. In his farewell to his followers, Jesus (Yeshua) stated at John 14:1-2, "'Set yo ur troubled hearts at rest. Trust in God always; trust also in me. There are m any dwelling-places in my Father's house; if it were not so I should have told y ou; for I am going there on purpose to prepare a place for you." (NEB); And at J ohn 14:6-16, Jesus (Yeshua) states, "Jesus saith unto him, I am the way and the truth, and the life: no one cometh unto the Father, but by me. 7 If ye had know n me, ye would have known my Father also: from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord show us the Father, and it sufficieth u s. 9 Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? He that hath seen me hath seen the Father; how sayest thou, S how us the Father? 10 Believest thou not that I am in the Father, and the Fathe r in me? The words that I say unto you I speak not from myself: but the Father abidinhg in me doeth his works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; an d greater works than those shall he do; because I go unto the Father. 13 And wh atsoever ye shall ask in my name, that will I do, that the Father may be glorifi ed in the Son. 14 If ye shall ask anything in my name, that will I do, 15 If ye love me, ye will keep my commandments. 16 And I will pray the Father, and he s hall give you another Comforter, that he may be with you for ever," (ASV); clear ly showing that he was the very image of his Father (YHWH) per Colossians 1:15, previously quoted, and as John 5:19-21 states, "To this charge Jesus replied, 'I n truth, in very truth I tell you, the Son can do nothing by himself; he does on ly what he sees the Father doing: what the Father does, the Son does. For the F ather loves the Son and shows him all his works, and will show greater yet to fi ll you with wonder." (NEB); And at John 14:19 Jesus (Yeshua) states, "Yet a litt le while, and the world beholdeth me no more; but ye behold me: because I live, ye shall live also. 20 In that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him." (ASV); Clearly showing that all o bedient men/women would be in Jesus (Yeshua) and his Father (YHWH) just as they are in each other, that is in purpose and love. This fact is further testified to at john 14:23-24, "Jesus answered and said unt o him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not ke epeth not my words: and the word which ye hear is not mine, but the Father's who sent me." (ASV); Once more showing two very important facts, First, that all wh o keep his word and love one another are in union or a part of him as he is apar t of us per John 14:20, "In that day ye shall know that I am in my Father, and y e in me, and I in you." Previously quoted above; and Second, Jesus (Yeshua) show

s the words that he speaks are not his but those he heard from his Father (YHWH) clearly once more showing he is a being separate and distinct from his Father ( YHWH). At John 14:25, he states, "I have told you all this while I am still wit h you; but your Advocate, the Holy Spirit whom the Father will send in my name, will teach you everything, and will call to mind all that I have told you." (NEB ); once more clearly showing his Father (YHWH) as the superior and stating that his Father (YHWH), not himself, would sent an Advocate, the Holy Spirit. And at John 14:28, he clearly states that his Father (YHWH) is greater than himself, " Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater tha n I." (ASV); And at John 14:31, "but that the world may know that I love the Fat her, and as the Father gave me commandment, even so I do. Arise, let us go henc e." (ASV); clearly it can now be seen it is entirely indefensible to argue for a Duality or a Trinity as clearly none exist, but only a Father (YHWH) and a Son, the Son of God, relationship exist as testified above by none other than Jesus (Yeshua) himself-hence the Duality and the Trinity have clearly been shown to be God (YHWH) dishonoring doctrine. JESUS IS THE VINE AND HIS FATHER IS THE GARDENER: Clearly Jesus (Yeshua) can be likened to a vine and his Father (YHWH) to a garde ner and this fact is shown in scripture at John 15:1-10, "I am the real vine, an d my Father is the gardener. Every barren branch of mine he cuts away; and ever y fruiting branch he cleans, to make it more fruitful still. You have already b een cleansed by the word that I spoke to you. Dwell in me, as I in you. No bra nch can bear fruit by itself, but only if it remains united with the vine; no mo re can you bear fruit, unless you remain united with me. 'I am the vine, and yo u the branches. He who dwells in me, as Idwell in him bears much fruit; for apa rt from me you can do nothing. He who does not dwell in me is thrown away like a withered branch. The withered branches are heaped together, thrown on the fir e, and burnt. 'If you dwell in me, and my words dwell in you, ask what you will , and you shall have it. This is my Father's glory, that you may bear fruit in plenty and so be my disciples. As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I ha ve heeded my Father's commands and dwell in his love." (NEB); clearly once more showing that his Father (YHWH) and himself, Jesus (Yeshua) are separate and dist inct beings; however, working with the same purpose in mind, and also one with t heir followers in this activity. Now what is really important and must exist among Jesus' (Yeshua's) followers? John 15:11-14, shows that love is the all important ingredient, "'I have spoken thus to you, so that my joy may be in you, and your joy complete. This is my co mmandment; love one another, as I have loved you. There is no greater love than this, that a man should lay down his life for his friends. You are my friends, if you do what I command you." (NEB). He, Jesus (Yeshua) calls us friends because he has disclosed to us everything he heard of his Father (YHWH) as testified to at John 15:15-21, "I call you servan ts no longer; a servant does not know what his master is about. I have called y ou friends, because I have disclosed to you everything that I heard from my Fath er. You did not choose me: I chose you. I appointed you to go on and bear frui t, fruit that shall last: so that the Father may give you all that you ask in my name. This is my commandment to you: love one another." (NEB); Likewise he rev eals at John 15:18, that the world would hate his followers, "If the world hates you, it hated me first, as you know well. If you belonged to the world, the wo rld would love its own; but because you do not belong to the world, because I ha ve chosen you out of the world, for that reason the world hates you. Remember w hat I said: 'A servant is not greater that his master.' As they persecuted me, they will persecute you; they will follow your teachings as little as they have followed mine. It is on my account that they will treat you thus, because they

do not know the One who sent me." (NEB). And at John 15:24-25, shows they hate without reason, "If I had not worked among them and accomplished what no other m an has done, they wiould not be guilty of sin; but now they have both seen and h ated both me and my Father. However, this test in their Law had to come true. ' They hated me without reason." (NEB); thus clearly showing the world would despi se his true followers without reason. And at John 15:26-27, Jesus (Yeshua) show ed he would send the Spirit to comfort his true followers, "But when your Advoca te has come, whom I will send you from the Father-the Spirit of truth that issue s from the Father-he will bear witness to me. And you also are my witnesses, be cause you have been with me from the first." (NEB). Clearly he was doing the wo rk of his Father, but his enemies knew not this Father (YHWH) who had sent his a s clearly stated as follows, "they will treat you thus, because they do not know the One who sent me." HIS TRUE FOLLOWERS WILL BE PERSECUTED BECAUSE THEY DO NOT RUN WITH THE WORLDLY S YSTEM: Since his followers are to be persecuted per John 16:1-4, "I have told you all t his to guard you against the breakdown of your faith. They will ban you from th e synagogue; indeed, the time is coming when anyone who kills you will suppose t hat he is performing a religious duty. They will do these things because they d o not know either the Father or me. I have told you all this so that when the t ime comes for it to happen you may remember amy warning. I did not tell you thi s first, because then I was with you; but now I am going away to him who sent me ." (NEB); Now much clearer could Jesus (Yeshua) be than he had NOT come on his o wn volition but had been sent by another, a superior, his Father (YHWH), and tha t in the end times his followers would undergo sever persecution? AT John 16:17-18, he reveals to his disciples, "Some of his disciples said to on e another, 'What does he mean by this: 'A little while, and you will not see me, and again a little while, and you will see me', and by this: 'Because I am goin g to my Father'? So they asked, 'What is theis 'little while' that he speaks of We do now know what he means.'" (NEB); And at John 16:24, "In very truth I tel l you, if you ask the Father for anything in my name, he will give it you. So f ar you have asked nothing in my name. Ask and you will receive, that your joy m ay be complete." NEB). He further emphasis this at John 16:25-28, "'Till now I have been using figures of speech; a time is coming when I shall no longer use f igures, but tell you of the Father in plain words. When that day comes you will make your request in my name, and I do not say that I shall pray to the Father for you, for the Father loves you himself, because you have loved me and believe d that I came from God. I came from the Father and have come into the world. N ow I am leaving the world again and going to the Father." (NEB). Here once more he shows that the Father (YHWH) is distinct from him, and that he is doing his Father's (YHWH's) work, and that his Father (YHWH) loves his followers. And at John 16:31-33, "Jesus answered, 'Do you now believe? Look, the hour is coming, has indeed already come, when you are all to be scattered, each to his home, lea ving me alone. Yet I am not alone, because the Father is with me. I have told you this so that in me you may find peace. In the world you will have trouble. But courage! The victory is mine: I have conquered the world." (NEB); Here he shows that his Father is one in purpose with him, clearly distinguishing the Fat her (YHWH) and his Son, the Son of God, Jesus (Yeshua) as two distinct and separ ate individuals. THE LONGEST PRAYER BY JESUS (YESHUA) CLEARLY IS ANTI-TRINITARIAN: As will be shown the entire prayer found at John 17:1-26 is anti-Trinitarian, th is will be done by a 'Sola Scripture,' critical analysis of this entire chapter, "These words spake Jesus, and lifted up his eyes to heaven, and said, Father, t he hour is come; glorify thy Son, that thy Son also may glorify thee:<[ These wo rds spake Jesus, and lifted up his eyes--"John very seldom depicts the gestures

or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD]. Father, the hour is glorify thy Son--Put honor upon Thy Son, by countenancing, sustaini ng, and carrying Him through that "hour." (a) At John 17:5, Jesus asks for, "And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee." (The Douay-Rheims Bible), "Jesus said to them: Amen, amen, I say to you, before Abraham was made, I AM." ." (John 8:58 The Douay-Rhe ims Bible), "If then you shall see the Son of man ascend up where he was before? " (John 6:62 The Douay-Rheims Bible). As can clearly be seen, Jesus (Jeshua or YHWH saves) had been in heaven with his Father, Almighty God (YHWH) before he ca me down to earth to prove himself faithful under temptation, and here he was ask ing his Father (YHWH) for what he had had before in heaven. This clearly shows two individuals, one a superior being prayed to and a subordinate asking the su perior for what he had had before in heaven. (b) ]> 2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. <[ given--gavest him power over all give ete rnal life to as many as, &c.--literally, "to all that which thou hast given him. " (a) "27 For he hath put all things under his feet. But when he saith all thin gs are put under him, it is manifest that he is excepted, which did put all thin gs under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God ma y be all in all." (1 Corinthians 15:28 AV) Here we clearly see God has given his Son, Jesus (Jeshua or YHWH saves) jurisdiction over all things except himself, Almighty God (YHWH) and after he, the Son, has accomplished all the work his Fa ther has given him, he will, "then shall the Son also himself be subject unto hi m that put all things under him, that God may be all in all." This once more cl early shows they are two separate entities in heaven with one the superior, Almi ghty God (YHWH) and the other the subordinate, Jesus (Jeshua or YHWH saves) (b) ]> 3 And this is life eternal, that they might know thee the only true God, and Je sus Christ, whom thou hast sent. <[this is--that. life eternal, that they might --may. know, &c.--This life eternal, then, is not mere conscious and unending e xistence,.but a life of acquaintance with God in Christ (Job 22:21). (a) Notic e here that Almighty God (YHWH) sent his Son, Jesus (Jeshua or YHWH saves) to e arth to do his, the Father's will. Clearly the sender is the superior one. (b) ]> 4 I have glorified thee on the earth: I have finished the work which thou gaves t me to do. <[I have glorified thee on the earth--rather, "I glorified" (for the thing is conceived as now past). I have finished--I finished. the work which thou gavest me to do--It is very important to preserve in the translation the p ast tense, used in the original, otherwise it might be thought that the work alr eady "finished" was only what He had done before uttering that prayer; whereas i t will be observed that our Lord speaks throughout as already beyond this presen t scene (John 17:12, &c.), and so must be supposed to include in His "finished w ork" the "decease which He was to accomplish at Jerusalem." (a) Here the Son, J esus (Jeshua or YHWH saves), clearly tells his Father, Almighty God (YHWH) that he has accomplished all the work that he had assigned to him to do while on eart h in flesh and blood. He, the Son, states, "I have glorified thee on the earth: " {glory - from Strong's Concordance and Hebrew-Chaldean Dictionary is 'AV-glory 145, glorious 10, honour 6, praise 4, dignity 2, worship 1; 168'}. This clearl y shows that the Son was doing the work assigned to him by his Father once more; therefore they would have to be two distinct entities, one the superior and the other the subordinate. (b) ]> 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. <[And now--in return. glorify thou me--The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, a

s to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to exp ress. with the glory which I had with thee before the world was--when "in the beginning the Word was with God" (John 1:1), "the only-begotten Son in the bosom of the Father" (John 1:18). With this pre-existent glory, which He veiled on ea rth, He asks to be reinvested, the design of the veiling being accomplished--not , however, simply as before, but now in our nature. (a) As can clearly be seen, Jesus (Jeshua or YHWH saves) had been in heaven with his Father, Almighty God (Y HWH) before he came down to earth to prove himself faithful under temptation, an d here he was asking his Father (YHWH) for what he had had before in heaven. T his clearly shows two individuals, one a superior being prayed to and a subordin ate asking the superior for what he had had before in heaven. (b) ]> 6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. <[ From praying for Himself He now comes to pray for His disciples. I have manifested-I manifested. thy name--His whole character towards mankind. to the men thou gavest me out of the (a) Here the Son, Jesus (Jeshua or YHWH saves) acknow ledges that the men belonged to Almighty God (YHWH), but he gave them to his son , "thou gavest them me; " clearly showing two individuals, a superior who can gi ve things to a Son, and a Son who can receive things from his father; not two in dividuals in one Godhead as proclaimed by the Cathars. (b) ]> 7 Now they have known that all things whatsoever thou hast given me are of thee . <[Here, the Son, is acknowledging the gifts from his Father, and stating tha t the gifts are of thee, the Father, "are of thee." Obviously an interaction be tween two individuals, one the superior, the Father, the giver, and the subordin ate, the Son, the receiver of the gifts. (b) ]> 8 For I have given unto them the words which thou gavest me; and they have rece ived them, and have known surely that I came out from thee, and they have believ ed that thou didst send me. [This is also shown at Ephesians 4:12-16, as follo ws, "they . . . have known surely that I came out from (a) Here he, the Son, J esus (Jeshua or YHWH saves) , mentions that he has given to his followers, "the words which thou gavest me," and his followers, "and they have received them." Then he, the Son, continues, "and have known surely that I came out from thee, a nd they have believed that thou didst send me," showing that his followers would surely know that they were one is purpose, "12 For the perfecting of the saint s, for the work of the ministry, for the edifying of the body of Christ: 13 Til l we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 1 4 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, wher eby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, a ccording to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." (AV) and Ephesians 3:9-14, " And to make all men see what is the fellowship of the mystery, which from the be ginning of the world hath been hid in God, who created all things by Jesus Chris t: 10 To the intent that now unto the principalities and powers in heavenly pla ces might be known by the church the manifold wisdom of God, 11 According to th e eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 14 For this cause I bow my knees unto the Father of our Lord Jesus Christ," (AV) . And at, 1 Timothy 2:5, "These clearly show that Almighty God (YHWH) and Jesu s (Jeshua or YHWH saves) although not one in body, are one in purpose, and sinc e the Father has given mankind to the Son for the present time, we should all r

ecognize the Son as the only mediator between God and mankind, " For there is on e God, and one mediator between God and men, the man Christ Jesus;" (1 Timothy 2 :5 AV)]. (b) ]> 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. <[I pray for them--not as individuals merely, but as re presentatives of all such in every succeeding age not for the world--for they ha d been given Him "out of the world" (John 17:6), and had been already transforme d into the very opposite of it. The things sought for them, indeed, are applicab le only to such. (a) Jesus, here, prays on behalf of all of his followers to hi s Father, Almighty God (YHWH), clearly showing that the Son recognized his Fathe r as supreme. (b) ]> 10 And all mine are thine, and thine are mine; and I am glorified in them. <[al l mine are thine, and thine are mine--literally, "All My things are Thine and Th y things are Mine." (On this use of the neuter gender, Absolute COMMUNITY OF PRO PERTY between the Father and the Son is here expressed as nakedly as words can d o it. (a) Here Jesus as shown at 1 Corinthians 15:27-28, clearly recognizes that everything he has really belongs onto his Father in keeping with, "27 For he hath put all things under his feet. But when he saith all things are put und er him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also hims elf be subject unto him that put all things under him, that God may be all in al l." (AV) (b) ]> 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, th at they may be one, as we are. <[I am no more in the but these are in the world-that is, Though My struggles are at an end, theirs are not; though I have gotte n beyond the scene of strife, I cannot sever Myself in spirit from them, left be hind and only just entering on their great conflict. Holy Father--an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here pr efixed, because His appeal was to that perfection of the Father's nature, to "ke ep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in. keep through thine own name--rather, "in thy name"; in the exercise of that gracious and holy character for which He was known. that they may be (a) Here he, the Son, Jesus (Jeshua or YHWH saves) , says afte r returning to his Father, " And now I am no more in the world, but these are in the world," and asks that they, his followers, "be one, as we are," one. " The n he, the Son, continues, "and have known surely that I came out from thee, and they have believed that thou didst send me," (part of John 17:8 AV) showing tha t his followers would surely know that they were one is purpose, "12 For the pe rfecting of the saints, for the work of the ministry, for the edifying of the bo dy of Christ: 13 Till we all come in the unity of the faith, and of the knowled ge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fr o, and carried about with every wind of doctrine, by the sleight of men, and cun ning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which eve ry joint supplieth, according to the effectual working in the measure of every p art, maketh increase of the body unto the edifying of itself in love." (Ephesia ns 4:12-16 AV) and "9 And to make all men see what is the fellowship of the mys tery, which from the beginning of the world hath been hid in God, who created al l things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of G od, 11 According to the eternal purpose which he purposed in Christ Jesus our L ord: 12 In whom we have boldness and access with confidence by the faith of him . 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 14 For this cause I bow my knees unto the Father of our Lord Jesus

Christ," (Ephesians 3:9-14 AV). These clearly show that Almighty God (YHWH) an d Jesus (Jeshua or YHWH saves) although not one in body, are one in purpose, an d since the Father has given mankind to the Son for the present time, we should all recognize the Son as the only mediator between God and mankind, " For there is one God, and one mediator between God and men, the man Christ Jesus;" (1 Tim othy 2:5 AV). (b) ]> 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. <[I kept--guarded. them in thy name--acting as Thy Representative on earth. none of them is lost, but the son of perdition--It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rath er the contrary (John 13:18) [WEBSTER and WILKINSON]. It is just as in Luke 4:26 ,27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it. son of perdition-doomed to it (2 Thessalonians 2:3, 14:21). (a) ]> 13 And now come I to thee; and these things I speak in the world, that they mig ht have my joy fulfilled in themselves. <[I speak in the world, that they might have my joy fulfilled in themselves--that is, Such a strain befits rather the up per sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them, (a) Here Jesus speaks of his ascending back to heaven and that his followers should be happy as he has provid ed the ransom sacrifice for all his followers that they may have life. " Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Matthew 20:28 AV), as he was, " What and if ye shall see the Son of man ascend up where he was before?" (John 6:62 AV) to be figurati vely speaking to show that he was second in heaven " Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the righ t hand of the throne of the Majesty in the heavens;" (Hebrews 8:1 AV) (b) ]> 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.<[ Here Jesus tells his Father i n heaven that he has given his followers his Fathers word, but the world hated t hem because they were no longer part of the world, " Ye adulterers and adulteres ses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." (James 4:4 AV) (b) ]> 15 I pray not that thou shouldest take them out of the world, but that thou sho uldest keep them from the evil. <[ I pray not that thou shouldest take them out of the world--for that, though it would secure their own safety, would leave the world unblessed by their testimony. but . . . keep them from the evil--all ev il in and of the world. (a) Here Jesus showed that his followers would not be popular and asked his Father to protect them against evil showing he recognized his Father as the superior. Clearly they would not be poplar and would be small in number as shown "13 Enter ye in at the strait gate: for wide is the gate, a nd broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth un to life, and few there be that find it." (Matthew 7:13-14 AV) (b) ]> 16 They are not of the world, even as I am not of the world. <[ They are not of the world, even as I am not of the world--(See John 5:18,19). This is reiterat ed here, to pave the way for the prayer which follows (a) ]> 17 Sanctify them through thy truth: thy word is truth. <[ Sanctify them--As the

former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so thi s prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification. through--in. thy truth--God's revealed truth, a s the medium or element of sanctification; a statement this of immense importanc e. thy word is truth--(Compare John 15:3, Colossians 1:5, Ephesians 1:13). ( a) Here he request that his Father (YHWH) sanctify his followers through his w ord as Jesus (Jeshua or YHWH saves) clearly shows that he knows that his Father' s word is "thy word is truth." (b) ]> 18 As thou hast sent me into the world, even so have I also sent them into the world. <[ As thou hast sent--sentest. me into the world, even so have I also s ent them--sent I also them. into the world--As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the author ity in both cases as co-ordinate. (a) Once more, Jesus emphases that he was s ent by his Father (YHWH), the superior, for a purpose and also emphases that he, Jesus (Jeshua or YHWH saves) has sent them into the world to continue with his work in keeping with " And this gospel of the kingdom shall be preached in all t he world for a witness unto all nations; and then shall the end come." (Matthew 24:14 AV) (b) ]> 19 And for their sakes I sanctify myself, that they also might be sanctified th rough the truth. <[ And for their sakes I sanctify--consecrate. myself that th ey also might--may. be sanctified--consecrated. The only difference between th e application of the same term to Christ and the disciples is, as applied to Chr ist, that it means only to "consecrate"; whereas, in application to the disciple s, it means to consecrate with the additional idea of previous sanctification, s ince nothing but what is holy can be presented as an offering. The whole self-sa crificing work of the disciples appears here as a mere result of the offering of Christ [OLSHAUSEN]. through--in. the truth--Though the article is wanting i n the original here, we are not to translate, as in the Margin, "truly sanctifie d"; for the reference seems plainly to be "the truth" mentioned in John 17:17. (a) ]> 20 Neither pray I for these alone, but for them also which shall believe on me t hrough their word; <[ Neither pray I for these alone--This very important explan ation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer. them also which shall believe--The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past an d gone. (a) ]> 21 That they all may be one; as thou, Father, art in me, and I in thee, that th ey also may be one in us: that the world may believe that thou hast sent me. <[ that they all may be one, as thou, Father, art in me, and I in thee, that they m ay be one in us--The indwelling Spirit of the Father and the Son is the one perf ect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associate s Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impr ession upon the world at large, that the mission of Christ is divine, is to be m ade by the unity of His disciples. Of course, then, it must be something that sh all be visible or perceptible to the world. What is it, then? Not certainly a me rely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with lit tle of the Spirit of Christ, yea much, much with which the Spirit of Christ cann ot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. B ut the Spirit of Christ, illuminating, transforming, and reigning in the hearts

of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--th is is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences amon g Christians disappear--the more they can agree even in minor matters--the impre ssion upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences e xist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishn ess, carnality, and apathy that eat out the heart of Christianity in all the vis ible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down diff erences and heart burnings, kindling astonishment and shame at past unfruitfulne ss, drawing forth longings of catholic affection, and yearnings over a world lyi ng in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then i t will be irresistible. Should not Christians ponder these things? Should not th e same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs? (a) Here he, the Son, Jesus (Jeshua or YHWH saves), then he, the Son, continues, " For I have given unto them the words which thou g avest me; and they have received them, and have known surely that I came out fro m thee, and they have believed that thou didst send me." (John 17:8 AV), showing that his followers would surely know that they were one is purpose, "12 For th e perfecting of the saints, for the work of the ministry, for the edifying of th e body of Christ: 13 Till we all come in the unity of the faith, and of the kno wledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to an d fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the t ruth in love, may grow up into him in all things, which is the head, even Christ : 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of eve ry part, maketh increase of the body unto the edifying of itself in love." (Eph esians 4:12-16 AV) and "9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who create d all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus o ur Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 14 For this cause I bow my knees unto the Father of our Lord Jesus Christ," (Eph esians 3:9-14 AV). These clearly show that Almighty God (YHWH) and Jesus (Jeshu a or YHWH saves) although not one in body, are one in purpose, and since the Fa ther has given mankind to the Son for the present time, we should all recognize the Son as the only mediator between God and mankind, " For there is one God, a nd one mediator between God and men, the man Christ Jesus;" (1 Timothy 2:5 AV). (b) ]> 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: <[ And the glory which thou gavest--hast given. me I have given them, that they may be one, even as we are one--The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy characte r, of every grace. (a) See second comment on John 17:21 above (b) ]>

23 I in them, and thou in me, that they may be made perfect in one; and that th e world may know that thou hast sent me, and hast loved them, as thou hast loved me. <[ I in them, and thou in me, that they may be made perfect in (a) Once more Jesus (Jeshua or YHWH saves) emphasis that his followers should be one in p urpose just as he is one in purpose with his Father (YHWH), for more details see second comment on John 17:21 above. (b)]> 24 Father, I will that they also, whom thou hast given me, be with me where I am ; that they may behold my glory, which thou hast given me: for thou lovedst me b efore the foundation of the world. <[ Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers. be with me where I that t hey may behold my glory which thou hast given Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beat ific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (1 John 3:2). (a) ]> 25 O righteous Father, the world hath not known thee: but I have known thee, an d these have known that thou hast sent me. <[ O righteous Father, the world hath not known thee--knew thee not. but I have known thee--knew thee. and these h ave known--knew. that thou hast sent--sentest me--As before He said "Holy Fa ther," when desiring the display of that perfection on His disciples (John 17:11 ), so here He styles Him "Righteous Father," because He is appealing to His righ teousness or justice, to make a distinction between those two diametrically oppo site classes--"the world," on the one hand, which would not "know the Father, th ough brought so nigh to it in the Son of His love, and, on the other, Himself, w ho recognized and owned Him, and even His disciples, who owned His mission from the Father. (a) ]> 26 And I have declared unto them thy name, and will declare it: that the love w herewith thou hast loved me may be in them, and I in them. <[ And I have declare d--I made known or communicated. thy name--in His past ministry. and will de clare it--in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages. that the love wherewith thou hast loved--lovedst. me may be in them, and I in them--This eternal love of the Father, resting fir st on Christ, is by His Spirit imparted to and takes up its permanent abode in a ll that believe in Him; and "He abiding in them and they in Him" (John 15:5), th ey are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed i nto the last moments given Him for conversation with His own the most sublime an d glorious sentiments ever uttered by mortal lips. But hardly has the sound of t he last word died away, when He passes with the disciples over the brook Kedron to Gethsemane--and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [OLSHAUSEN]. (a)]> (a) - Brown, David, D.D. "Commentary on John 17". "Commentary Critical and Expla natory on the Whole Bible, 1871. (b) - Iris the Preacher, 2002. THE FINAL CONFLICT: But all true followers should strive for a good conscience and seek peace as sho wn in 1 Peter 3:16, "Having a good conscience: that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversa tion in Christ." (AV). Remember, they did likewise to our leader, Jesus (Yeshua ), because they did not like the Truths he spoke, John 18:19-23, "The high pries t then asked Jesus of his disciples, and of his doctrine. 20 Jesus aanswered hi m, I spake openly to the world; I even taught in the synagogue, and in the templ e, whither the Jews always resort; and in secret have I said nothing. 21 Why as kest thou me? Ask them which heard me, what I have said unto them: behold, they

know what I said. 22 And when he had thus spoken, one of the officers which st ood by struck Jesus with the palm of his hand, saying, Answerest thou the high p riest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evi l: but if well, why smitest thou me?" (AV). This is the way of evil doers that can find no real wrong done by the true followers of God (YHWH) and his Son, Jes us (Yeshua) as affirmed at Acts 25:17-19, Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the m an to be brought forth. 18 Against whom when the accusers stood up, they brough t none accusation of such things as I supposed: 19 But had certain questions ag ainst him of their own superstitution, and of one Jesus, which was dead, whom Pa ul affirmed to be alive." (AV); and it is likewise today, clearly showing we are living in the time of the end. Likewise at John 19:11-16, "You would have no authority at all over me', Jesus r eplied, 'if it had not been granted you from above; and therefore the deeper gui lt lies with the man who handed me over to you.' From that moment Pilate tried hard to release him; but the jews kept shouting, 'If you let this man go, you ar e no friend to Caesar; any man who claims to be a king is defying Caesar." When Pilate heard what they were saying, he brought Jesus out and took his seat on t he tribunal at the place known as 'The Pavement' ('Gabbatha' in the language of the Jews). It was the eve of Passover, 'about noon. Pilate said to the Jews, ' Here is your king.' They shouted, 'Away with him! Away with him! Crucify him!' 'Crucify your king?' said Pilate. 'We have no king but Caesar', the Jews repl ied. Then at last, to satisfy them, he handed Jesus over to be crucified." (NEB ). Here clearly we can see the spirit of this world prevailing over individuals that have been misguided by none other than Satan the Devil, just like many tha t have been deceived today.

He later, after his resurrection by his Father (YHWH) appeared to his disciples as stated at John 20:19-23, and told them many things and especially this, "as t he Father sent me, so I send you," clearly showing his Father (YHWH) a superior one had sent him, "Late that Sunday evening, when the disciples were together be hind locked doors, for fear of the Jews, Jesus came and stood among them. 'Peac e be with you!' he said, and then showed them his hands and his side. So when t he disciples saw the Lord, they were filled with joy. Jesus repeated, 'Peace be with you!' and then said, 'As the Father sent me, so I send you.' He then brea thed on them, saying, 'Receive the Holy Spirit! If you forgive any man's sins, they stand forgiven; if you pronounce them unforgiven, unforgiven they remain." (NEB) He later appeared to the Apostles by the Sea of Tiberias and had breakfast an em phasis the need to feed his 'sheep' at John 21:15-17, "After breakfast, Jesus sa id to Simon Peter, 'Simon son of John, do you love more than all else?' 'Yes, L ord,' he answered, "you know that I love you.' 'Then feed my lambs', he said. A second time he asked, 'Simon son of John, do you love me?' 'Yes, Lord, you kn ow I love you.' 'Then tend my sheep.' A third time he said, 'Simon son of John , do you love me?' Peter was hurt that he asked him a third time, 'Do you love me?' 'Lord," he said, 'you know everything; you know I love you. Jesus said, ' Feed my sheep.'" (NEB). Clearly we have seen that the book of John is clearly a nti-Trinitarian, and if we want to please God (YHWH) we should not believe in fa bles and myths that the scripture plainly shows at 1 Timothy 4:7 are nothing but old wives tales, "but refuse profane and old wives' fables. And exercise thyse lf unto godliness;" (ASV). To learn more, go to, http://religioustruths.proboards59.com/ Now to know the truth, go to:

1) 2) 3)

http://religioustruths.yuku.com/ http://www.network54.com/Forum/403209/ http://religioustruths.lefora.com/

TRYING TO KEEP PEOPLE FROM LEARNING THE TRUTH IS JUST PLAIN WICKED AND EVIL, may Almighty God (YHWH) punish him. If you wish more information and/or wish to ask a question or what ever, contact me by leaving a PM (personal message) at http://religioustruths.yuku.com/ Your Friend in Christ Iris89 Francis David said it long ago, "Neither the sword of popes...nor the image of d eath will halt the march of truth."Francis David, 1579, written on the wall of h is prison cell." Read the book, "What Does The Bible Really Teach" and the Bible t oday!