THE ONLY EARLY LITERATE FOLLOWERS OF CHRIST JESUS THAT PROFESSOR JIDEOFO KENECHUKWU DANMBAEZUE REALLY DOFFS HIS CAP FOR

A TRUE JEW NATHY AND A DOUBTING TOMMY AND AN IMPECABLE NICODEMUS REMAIN MY IDOLS

MY IDEAL RATIONALISTS AMONG THE EARLY ILLITERATE FOLLOWERS OF CHRIST JESUS THAT PROFESSOR JIDEOFO KENECHUKWU DANMBAEZUE REALLY DOFFS HIS CAP FOR

 The quotations were only guides for all keen readers to explore the Jewish dish a.k.a. the JEWISH Bible story tellers craftily BAKED TO RECOVER from LOSS OF DIGNITY AND ETHNIC DEPERSONALISATION SYNDROME that their 1000 years of slavery in three different nations as the drunken NOAH prophesied as he cursed an unborn CANNAN instead of his direct son  ham who looked at his nakedness when he was drunk! was that not a monumental injustice by an israelite patriarch. ......................... 

Eventually only these THREE wise men ended up being our most enlightened and dedicated followers of the Lord like this modern theosophist is!                       Q.E.D !!!

Joh 1:45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

 Joh 1:46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

 Joh 1:48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

44 Now Philip was from Bethsaida, the city of Andrew and Peter. (RSV)

 44 Now Philip's town was Beth-saida, where Andrew and Peter came from. (BBE)

Joh 12:21

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 45 Philip found Nathanael, and said to him, "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." (RSV)

 45 Philip came across Nathanael and said to him, We have made a discovery! It is he of whom Moses, in the law, and the prophets were writing, Jesus of Nazareth, the son of Joseph. (BBE)

Ge 3:15; 49:10; De 18:18; Isa 4:2; 7:14; 9:6; 53:2; Mic 5:2; Zec 6:12; 9:9; Mt 2:23; Lu 2:4; 24:27; Joh 21:2

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Adam Clarke's Commentary:

Verse 45.  Nathanael] This apostle is supposed to be the same with Bartholomew, which is very likely, for these reasons 1. That the evangelists who mention Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew. 2. No notice is taken any where of Bartholomew's vocation, unless his and that of Nathanael mentioned here be the same. 3. The name of Bartholomew is not a proper name; it signifies the son of Ptolomy; and Nathanael might have been his own name. 4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Thomas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, Joh 21:2-4.

  Moses in the law] See Ge 3:16; 22:18; 49:10; De 18:18.

  And the prophets] See Isa 4:2; 7:14; 9:5; 40:10; 53:1, &c.; Jer 23:5; 33:14,15; Eze 34:23; 37:24; Da 9:24; Mic 5:2; Zec 6:12; 9:9; 12:10.

 46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." (RSV)

 46 Nazareth! said Nathanael, Is it possible for any good to come out of Nazareth? Philip said to him, Come and see. (BBE)

Joh 7:41-42,52

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Adam Clarke's Commentary:

Verse 46.  Can there any good thing come out of Nazareth?] Bp. Pearce supposes that the ti agayon of the evangelist has some particular force in it: for, in Jer 33:14, God says, I will perform that good thing which I promised, &c.; and this, in Jer 33:15 is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael's question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, Mt 2:4-6. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice.

  Come and see.] He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavour to communicate them to others.

 47 Jesus saw Nathanael coming to him, and said of him, "Behold, an Israelite indeed, in whom is no guile!" (RSV)

 47 Jesus saw Nathanael coming to him and said of him, See, here is a true son of Israel in whom there is nothing false. (BBE)

Ps 32:2; 73:1; Joh 8:39; Ro 2:28-29; 9:6

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Adam Clarke's Commentary:

Verse 47.  Behold an Israelite indeed] A worthy descendant of the patriarch Jacob, who not only professes to believe in Israel's God, but who worships him in sincerity and truth, according to his light.

  In whom is no guile!] Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God himself. Behold this man! and, while you see and admire, imitate his conduct.

 48 Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." (RSV)

 48 Nathanael said to him, Where did you get knowledge of me? In answer Jesus said, Before Philip was talking with you, while you were still under the fig-tree, I saw you. (BBE)

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Adam Clarke's Commentary:

Verse 48.  Whence knowest thou me?] He was not yet acquainted with the divinity of Christ, could not conceive that he could search his heart, and therefore asks how he could acquire this knowledge of him, or who had given him that character. It is the comfort of the sincere and upright, that God knows their hearts; and it should be the terror of the deceitful and of the hypocrite, that their false dealing is ever noticed by the all-seeing eye of God.

  Under the fig tree] Probably engaged in prayer with God, for the speedy appearing of the salvation of Israel; and the shade of this fig tree was perhaps the ordinary place of retreat for this upright man. It is not A fig tree, but thn sukhn, THE fig tree, one particularly distinguished from the others. There are many proofs that the Jewish rabbins chose the shade of trees, and particularly the fig tree, to sit and study under. See many examples in Schoettgen. How true is the saying, The eyes of the Lord are through all the earth, beholding the evil and the good! Wheresoever we are, whatsoever we are about, may a deep conviction of this truth rest upon our hearts, Thou God seest ME!

 49 Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!" (RSV)

 49 Nathanael said to him, Rabbi, you are the Son of God, you are King of Israel! (BBE)

Mt 14:33; 21:5; 27:11,42; Joh 18:37; 19:3

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Adam Clarke's Commentary:

Verse 49.  Rabbi] That is, Teacher! and so this word should be translated.

  Thou art the Son of God] The promised Messiah.

  Thou art the King of Israel.] The real descendant of David, who art to sit on that spiritual throne of which the throne of David was the type.

 50 Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." (RSV)

 50 In answer Jesus said to him, You have faith because I said to you, I saw you under the fig-tree. You will see greater things than these. (BBE)

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Adam Clarke's Commentary:

Verse 50.  Because I said-I saw thee, &c.] As thou hast credited my Divine mission on this simple proof, that I saw thee when and where no human eye, placed where mine was, could see thee, thy faith shall not rest merely upon this, for thou shalt see greater things than these-more numerous and express proofs of my eternal power and Godhead.

Dr Kenez HERE screams  NON-SEQUITTEUR

 51 And he said to him, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man." (RSV)

 51 And he said to him, Truly I say to you all, You will see heaven opening and God's angels going up and coming down on the Son of man. (BBE)

Ge 28:12; Mt 4:11; Lu 2:9,13; 22:43; 24:4; Ac 1:10

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Adam Clarke's Commentary:

Verse 51.  Verily, verily] Amen, amen. The doubling of this word probably came from this circumstance: that it was written both in Hebrew Nma and in Greek amhn, signifying, it is true.

  Heaven open] This seems to be a figurative expression: 1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed. 2. That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince. This metaphor will receive considerable light when compared with 2Co 5:19,20: God was in Christ reconciling the world unto himself:-We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. The whole concerns of human salvation shall be carried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob's vision, Ge 28:12. But though that vision may intimate that God had established at that time a communication between heaven and earth, through the medium of angels, yet it does not appear that our Lord's saying here has any reference to it; but that it should be understood as stated above.

What a glorious view does this give us of the Gospel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the caprices of time or chance. The Son of man governs as he upholds all. Wherever we are praying, studying, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good. Happy the man whose heart can rejoice in the reflection, Thou God seest me! 

 THE JESUITS WHO WROTE THIS EPIC LEGEND    ONLY TARGETTED THAT MY NON-SEQUITTEUR.

All the forgery was aimed at leading all irrational followers TO ACQUIESCE TO DOGMAS AND DOCTRINES FORMULATED IN PAGAN ROME!

NATHY COULD NOT HAVE QUICKLY CHANGED AS A CAMELEON. IT IS ILLOGICAL AND DECEITFUL!

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MY SECOND RATIONALIST IS THOMAS DIDYMUS

Joh 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

 Joh 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

 Joh 20:26 ¶ And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

 Joh 20:27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

 Joh 20:28 And Thomas answered and said unto him, My Lord and my God.

 Joh 20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

LET US HEAR FROM OUR ADAM CLARKE ONE MORE

5 Thomas said to him, "Lord, we do not know where you are going; how can we know the way?" (RSV)

 5 Thomas said, Lord, we have no knowledge of where you are going; how may we have knowledge of the way? (BBE)

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Adam Clarke's Commentary:

Verse 5.  Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.

 6 Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. (RSV)

 6 Jesus said to him, I am the true and living way: no one comes to the Father but by me. (BBE)

Joh 1:4,17; 8:19,32; 10:9; 11:25; Heb 9:8

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Adam Clarke's Commentary:

Verse 6.  I am the WAY] That leads so the Father:-the TRUTH that teaches the knowledge of God, and directs in the way:-the LIFE that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way. 

    Christ is the WAY:

 1. By his doctrine, Joh 6:68.

 2. By his example, 1Pe 2:21.

 3. By his sacrifice, Heb 9:8,9.

 4. By his Spirit, Joh 16:13.

 He is the TRUTH: 1. In opposition to all false religions. 2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And 3. In respect to all the promises of God, 2Co 1:20.

He is the LIFE, both in grace and glory; the life that not only saves from death, but destroys it.

  No man cometh unto the Father] By any other doctrine, by any other merit, or by any other intercession than mine.

 7 If you had known me, you would have known my Father also; henceforth you know him and have seen him." (RSV)

 7 If you had knowledge of me, you would have knowledge of my Father: you have knowledge of him now and have seen him. (BBE)

Joh 8:19

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Adam Clarke's Commentary:

Verse 7.  If ye had known me, ye should have known my Father] Because I and the Father are ONE, Joh 10:30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law.

 8 Philip said to him, "Lord, show us the Father, and we shall be satisfied." (RSV)

 8 Philip said to him, Lord, let us see the Father, and we have need of nothing more. (BBE)

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Adam Clarke's Commentary:

Verse 8.  Show us the Father] As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Ex 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God.

 9 Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'? (RSV)

 9 Jesus said to him, Philip, have I been with you all this time, and still you have no knowledge of me? He who has seen me has seen the Father. Why do you say, Let us see the Father? (BBE)

Joh 12:45; Col 1:15; Heb 1:3

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Adam Clarke's Commentary:

Verse 9.  He that hath seen me hath seen the Father] Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?

 10 Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. (RSV)

 10 Have you not faith that I am in the Father and the Father is in me? The words which I say to you, I say not from myself: but the Father who is in me all the time does his works. (BBE)

Joh 5:19; 7:16; 8:28; 10:38; 12:49; 14:20; 17:21,23

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Adam Clarke's Commentary:

Verse 10.  I am in the Father, and the Father in me?] We are essentially one; and those who have seen me have seen him who sent me.

  He doeth the works.] We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.

 11 Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves. (RSV)

 11 Have faith that I am in the Father and that the Father is in me: at least, have faith in me because of what I do. (BBE)

Joh 5:36; 10:38

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 12 ¶ "Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. (RSV)

 12 ¶ Truly I say to you, He who puts his faith in me will do the very works which I do, and he will do greater things than these, because I am going to my Father. (BBE)

Mt 21:21; Mr 16:17; Lu 10:17

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Adam Clarke's Commentary:

Verse 12.  And greater works than these] The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine.

Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood.

Some account for the greater works thus: 1. The very shadow of Peter healed the diseased, Ac 5:15. 2. Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, Ac 19:12. 3. By the word of Peter, Ananias and Sapphira were struck dead, Ac 5:5,9,10. 4. Elymas the sorcerer was struck blind by the word of Paul, Ac 13:11. 5. Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles' ministry. The reason which our Lord gives for this is worthy of deep attention:-

  Because I go unto my Father.] Where I shall be an Intercessor for you, that:-

 13 Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; (RSV)

 13 And whatever request you make in my name, that I will do, so that the Father may have glory in the Son. (BBE)

Mt 7:7; 21:22; Mr 11:24; Lu 11:9; Joh 15:7,16; 16:23-24; Jas 1:5; 1Jo 3:22; 5:14

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Adam Clarke's Commentary:

Verse 13.  Whatsoever ye shall ask in my name] To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe.

 14 if you ask anything in my name, I will do it. (RSV)

 14 If you make any request to me in my name, I will do it. (BBE)

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 15 ¶ "If you love me, you will keep my commandments. (RSV)

 15 ¶ If you have love for me, you will keep my laws. (BBE)

Joh 14:21,23; 15:10,14; 1Jo 5:3

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Adam Clarke's Commentary:

Verse 15.  If ye love me, keep my commandments.] Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears.

 16 And I will pray the Father, and he will give you another Counselor, to be with you for ever, (RSV)

 16 And I will make prayer to the Father and he will give you another Helper to be with you for ever, (BBE)

Joh 15:26; 16:7; Ro 8:15,26

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Adam Clarke's Commentary:

Verse 16.  I will pray the Father] After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired.

  Another Comforter] The word paraklhtov signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1Jo 2:1, where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, Joh 14:12. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name.

  For ever] As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time.

 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you. (RSV)

 17 Even the Spirit of true knowledge. That Spirit the world is not able to take to its heart because it sees him not and has no knowledge of him: but you have knowledge of him, because he is ever with you and will be in you. (BBE)

Joh 15:26; 16:13; 1Co 2:14; 1Jo 2:27; 4:6

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Adam Clarke's Commentary:

Verse 17.  The Spirit of truth] The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God-shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe.

  The world cannot receive] By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1Jo 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists.

  But ye know him] Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye SHALL know him.

  For he dwelleth with you] Or, as the AEthiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, Joh 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.

 18 ¶ "I will not leave you desolate; I will come to you. (RSV)

 18 ¶ I will not let you be without a friend: I am coming to you. (BBE)

Mt 28:20; Joh 14:3,28

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Adam Clarke's Commentary:

Verse 18.  I will not leave you comfortless] Literally, orphans. The original word orfanov, is by some derived from orfnov, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew Prx charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death.

The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead,) and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.

 19 Yet a little while, and the world will see me no more, but you will see me; because I live, you will live also. (RSV)

 19 A little time longer, and the world will see me no more; but you will see me; and you will be living because I am living. (BBE)

Joh 10:38; 14:10; 16:16; 17:21,23,26; 1Co 15:20

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Adam Clarke's Commentary:

Verse 19.  Because I live] As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter.

 20 In that day you will know that I am in my Father, and you in me, and I in you. (RSV)

 20 At that time it will be clear to you that I am in my Father, and you are in me, and I in you. (BBE)

Joh 10:38; 14:10; 17:21,23,26

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Verse 20.  That I am in my Father] After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are ONE; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience.

 21 He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and manifest myself to him." (RSV)

 21 He who has my laws and keeps them, he it is who has love for me: and he who has love for me will be loved by my Father, and I will have love for him and will let myself be seen clearly by him. (BBE)

Joh 14:15,23; 1Jo 2:5; 5:3

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Adam Clarke's Commentary:

Verse 21.  He it is that loveth me] See ACC for Joh 14:15.

  And will manifest myself to him.] All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world.

 22 Judas (not Iscariot) said to him, "Lord, how is it that you will manifest yourself to us, and not to the world?" (RSV)

 22 Judas (not Iscariot) said to him, How is it that you will let yourself be seen clearly by us and not by the world? (BBE)

Lu 6:16

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Adam Clarke's Commentary:

Verse 22.  Judas] The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude.

  How is it] Or, how can it be-ti gegonen, what is to happen?-on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, Joh 14:19. To this our Lord, in a more express manner than he had done before answers:-

 23 Jesus answered him, "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. (RSV)

 23 Jesus said to him in answer, If anyone has love for me, he will keep my words: and he will be dear to my Father; and we will come to him and make our living-place with him. (BBE)

Joh 14:15; 1Jo 2:24; Re 3:20

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Adam Clarke's Commentary:

Verse 23.  If a man] Not only my present disciples, but all those who shall believe on me through their word, or that of their successors:

  Love me] Receive me as his Saviour, and get the love of God shed abroad in his heart by the Holy Ghost:

  He will keep my words] Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine:

  My Father will love him] Call him his child; support, defend, and preserve him as such.

  And we will come unto him] God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart:

  And make our abode with him.] Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth.

 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me. (RSV)

 24 He who has no love for me does not keep my words; and the word which you are hearing is not my word but the Father's who sent me. (BBE)

Joh 5:19,38; 7:16; 8:28; 12:49; 14:10

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Adam Clarke's Commentary:

Verse 24.  He that loveth me not, &c.] Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, 1Co 16:22.

 25 ¶ "These things I have spoken to you, while I am still with you. (RSV)

 25 ¶ I have said all this to you while I am still with you. (BBE)

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 26 But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you. (RSV)

 26 But the Helper, the Holy Spirit, whom the Father will send in my name, will be your teacher in all things and will put you in mind of everything I have said to you. (BBE)

Lu 24:49; Joh 2:22; 12:16; 14:16; 15:26; 16:7,13; 1Jo 2:20,27

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Adam Clarke's Commentary:

Verse 26.  He shall teach you all things] If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive.

  And bring all things to your remembrance] Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others.

 27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. (RSV)

 27 May peace be with you; my peace I give to you: I give it not as the world gives. Let not your heart be troubled; let it be without fear. (BBE)

Joh 14:1; Php 4:6-7; Col 3:15

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Adam Clarke's Commentary:

Verse 27.  Peace I leave with you] The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Mt 5:9.

  My peace I give unto you] Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy.

  Not as the world giveth] Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace.

  Neither let it be afraid.] mhde deiliatw, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm:-the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.

 28 ¶ You heard me say to you, 'I go away, and I will come to you.' If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. (RSV)

 28 ¶ Keep in mind how I said to you, I go away and come to you again. If you had love for me you would be glad, because I am going to the Father: for the Father is greater than I. (BBE)

Joh 5:18; 10:30; 14:3,8,12; 16:16; 20:17; Php 2:6

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Adam Clarke's Commentary:

Verse 28.  I go away] To the Father by my death:

  And come again unto you.] By my resurrection.

  Ye would rejoice] Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fulness of God: on your own account, therefore, ye should have rejoiced and not mourned.

  My Father is greater than I.] In Joh 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, Joh 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, o pemqav, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, Joh 10:30; and of the latter he states, with the same truth, The Father is greater than I.

 29 And now I have told you before it takes place, so that when it does take place, you may believe. (RSV)

 29 And now I have given you word of it before it comes, so that, when it comes, you may have faith. (BBE)

Joh 13:19; 16:4

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Adam Clarke's Commentary:

Verse 29.  I have told you before it come to pass] Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated.

 30 I will no longer talk much with you, for the ruler of this world is coming. He has no power over me; (RSV)

 30 After this I will not say much to you, because the ruler of this world comes: and he has no power over me; (BBE)

Joh 12:31; 16:11

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Adam Clarke's Commentary:

Verse 30.  The prince of this world] toutou, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said THIS world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world?

1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there,) and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; 17:2; Mt 28:18; Php 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament.

2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (eurhsei ouden, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers,) as a just cause of death in him-nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; 19:4,12; see also Lu 23:4, &c., and Mt 27:24.

3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, 2Co 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.

 31 but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go hence. (RSV)

 31 But he comes so that the world may see that I have love for the Father, and that I am doing as I am ordered by the Father. Get up, and let us go. (BBE)

Joh 10:18; Php 2:8; Heb 5:8

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Adam Clarke's Commentary:

Verse 31.  Arise, let us go hence.] Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Mt 26:30; Mr 14:26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain.

 THE reader should carefully note the conduct of our Lord. He goes to die as a SACRIFICE, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen.

YOU WOULD BE A FOOL TO SWALLOW THIS SALAAD ///////////////////////////////////////////////////////////////////////////

My third rationalist is the Pharisee nicodemus

Joh 3:1 ¶  There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

 Joh 3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

 Joh 3:9 Nicodemus answered and said unto him, How can these things be?

 Joh 7:50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) {to Jesus: Gr. to him}

 Joh 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight…………  (KJV)

MY EXISTENTIAL KENEZIANISM SIGNED SEALED AND DELIVERED!

The quotations were only guides for all keen readers to explore the Jewish dish a.k.a. the JEWISH Bible story tellers craftily BAKED TO RECOVER from LOSS OF DIGNITY AND ETHNIC DEPERSONALISATION SYNDROME that their 1000 years of slavery in three different nations as the drunken NOAH prophesied as he cursed an unborn CANNAN! Eventually only these THREE men ended up being our most enlightened and dedicated followers of the Lord!                                    Q.E.D !!!