The Open Scroll - John Chapter 21
Recommended Reading
Resurrection and the Third Day
The Bride Theft
The Bridegroom and the Bride
Passing Through the Iron Gate
John Chapter 21

By Bob Schlenker  (Prints about 10 pages)  updated 3/25/00

I just love the twenty-first chapter of John! When the Lord opened my eyes to see below the surface of the historical perspective into a prophetic level I was amazed! This is one awesome view of the the Bride theft resurrection and its trigger event, the 144k Jews' acceptance of Y'shua as their Messiah! It's the same scenario as in Acts 12 and Genesis 45 but from another angle, encompassing a broad range of symbols in typology. When my understanding of certain end time events and their sequencing had become familiar to me, and my vocabulary of prophetic code words had increased to include most of those used in the context, the previously hidden presentation of this monumental series of events appointed for our near future exploded into view! How awesome is our Lord, who pours out his glorious grace upon the simple!

Before we continue, read the chapter, if you would.

Ready? Let's begin! To establish the context, whenever you read in the Gospels and find some disciples in a boat on the body of water known variously as the Sea of Tiberias or Galilee, it is a symbol of a group of people the Lord is dealing with during the "watches in the night." The relative time during the week is sometimes disclosed by their location on the lake and sometimes by other means.

For example, in the following account, the prophetic reference is to a year as one of the seven watches in the night.
During the fourth watch of the night Jesus went out to them, walking on the lake. Matthew 14:25
In the next verse, instead of a direct time reference the chronology is given by means of the distance they had traveled.
When they had rowed three or three and a half miles, they saw Jesus approaching the boat, walking on the water; and they were terrified.  John 6:19
What the NIV interprets as three or three and a half miles is twenty five or thirty stadia in the text, which is about halfway across the lake. Here in the 21st chapter of John, the time element is similarly disclosed.
The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. John 21:8
According to the Newberry Interlinear Greek, the distance from shore is "somewhere about two hundred cubits." This expression of time as in cubits is similar to the usage in Joshua 3:4 where the 2000 cubits represent 2000 years, but here the two hundred cubits apparently represent 2 years. The "about two years" into the Famine week agrees with the other two Bride Theft scenarios that relate the time relative to the week in whole numbers. As you may know from Acts 12 , the terminology utilized in verse 10 is that of passing the first and second guards. (phulake - "watches") In Genesis 45:6, the chronology is plainly shown as being after two years of the Famine week with five remaining.

Enough background, let's begin the record.
Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way: 2 Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. 3 'I'm going out to fish,' Simon Peter told them, and they said, 'We'll go with you.' So they went out and got into the boat, but that night they caught nothing. 4 Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. 5 He called out to them, 'Friends, haven't you any fish?' 'No,' they answered. 6 He said, 'Throw your net on the right side of the boat and you will find some.' When they did, they were unable to haul the net in because of the large number of fish. John 21:1-6
There are seven disciples in the boat, two of whom are unnamed but the others we know. Simon Peter is going to play a special role as the Bride. One of the sons of Zebedee is going to play a very special role as well. Doesn't it seem rather odd that nobody recognized Jesus? Keep this in mind. Now, the Lord had already told Simon about this kind of fishing trip in Luke 5:10b, "Don't be afraid; from now on you will catch men." The catch of 153 fish represents a resurrection, an ingathering or harvest of righteous people.Jesus had directed the fishermen to throw their net on the right side of the boat. The right side is where the righteous and worthy are, as can be seen in the following verses.
He will put the sheep on his right and the goats on his left. 34 'Then the King will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. Matthew 25:33-34
This catch of fish distinguishes between the fish, taking only those on the right side. At this time it is only the Bride who are taken out from among the others. The "goat fish" remain in the lake to be fished out at another time.

Continuing on:
Then the disciple whom Jesus loved said to Peter, 'It is the Lord!' John 21:7a
First, let's identify the "disciple whom Jesus loved" by name. A brief consideration of verses 20-24 reveals that this mystery disciple is none other than John. Why is John's identity disclosed to us in this mysterious fashion? It rather forcefully brings our attention to bear upon this one very special feature. John's relationship with Jesus is emphasized - Jesus loved him! On the prophetic level, it is important to see that John represents a beloved people, a particularly and specially loved people. The name John means "Jehovah is gracious giver." The Lord will show his love for these John people in such a way that Yahweh's generous bestowal of grace will be known to all.

Where else can these beloved recipients of extraordinary grace be found in scripture? These are they that are known by their number in Revelation 7 as the 144k of Israel, as well as in the following passage.
Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father's name written on their foreheads. 2 And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. 3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. 4 These are those who did not defile themselves with women, for they kept themselves pure. They follow the Lamb wherever he goes. They were purchased from among men and offered as firstfruits to God and the Lamb. 5 No lie was found in their mouths; they are blameless. Revelation 14:1-5
In Genesis 44-46, they are foreshadowed in Joseph's brothers and, in Acts 12, as those gathered in the house of Mary.

Knowing that John represents the 144,000 Jews in the end time scenario, when in John 21:7 we see his words of recognition spoken to Peter, a most wonderful thing is in view! Let me take this opportunity to remind you of, or possibly introduce you to a principle few people understand. The catalyst for a resurrection, the actual trigger event is the acceptance of Y'shua as their Messiah by a branch of Israel.
For if their (Israel's) rejection is the reconciliation of the world, what will their (Israel's) acceptance be but life from the dead? Romans 11:15
Yes, life from the dead is a literal resurrection. There are several resurrections appointed for this season and each one in turn is precipitated by an instance of "their acceptance." The participants in the first wave are these 144k Jews that Revelation 14:4 states are to be offered as firstfruits to God and the Lamb.

When the disciple whom Jesus loved recognizes Y'shua as the Lord, this is an instance of Romans 11:15 style acceptance. A resurrection must immediately follow. This is what we see acted out in type as we continue reading the balance of verse 7.
As soon as Simon Peter heard him say, 'It is the Lord,' he wrapped his outer garment around him (for he had taken it off) and jumped into the water. John 21:7b
Peter's presence in the boat on the Sea of Tiberius is conditional. He can only remain with them until a certain disciple recognizes Y'shua's identity! Once Simon Peter heard John say, "It is the Lord," he could no longer remain in the boat because, what will their acceptance be but life from the dead? Simon Peter as the Bride immediately goes to be with the Lord, but he couldn't go as he was. He had to be changed somehow or else he couldn't have left the boat and gone to be with the Lord on the shore. Hasn't it seemed rather odd in your past readings of this passage that Peter would put on his outer garment and jump in the water? Most guys take clothes off before they go swimming, but he had to clothe himself properly to take this special trip.
For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: 'Death has been swallowed up in victory.' I Corinthians 15:53-54
We note this same pattern in Acts 12 where Peter once again represented the Bride and acted out the Bride theft. Before Peter could leave the prison, entering Jerusalem by passing through the iron gate, he had to properly clothe himself.
Then the angel said to him, 'Put on your clothes and sandals.' And Peter did so. 'Wrap your cloak around you and follow me,' the angel told him. Acts 12:8
The outer garment Simon Peter actually clothed himself with would likely have been his tallit, knowing something of that garment's use. (I recommend a video about the tallit called Elijah's Mantle, by J.R. Church of Prophecy in the News.) The tallit is a symbolic garment in this realm that represents a garment in the spiritual realm. When you understand the numerous but usually rather cryptic scriptural references to the tallit, and its frequent use in connection with resurrection, it is a reasonable inference that this was the actual cloak and outer garment in those accounts.

Isn't this an awesome account of the Bride theft? It just thrills me every time I read it. I pray that my robe is white when the Bridegroom comes to steal away his Bride.

Before Iproceede with the record or John 21, I'd like to dig just a little deeper into the matter of referring to the 144k as the disciple whom Jesus loved because the so-called last supper recorded 8 chapters earlier in John 13 used this same descriptive phrase in the same prophetic context. This will further authenticate this presentation of the types of Peter's and John's interaction.
After he had said this, Jesus was troubled in spirit and testified, 'I tell you the truth, one of you is going to betray me.' 22 His disciples stared at one another at a loss to know which of them he meant. 23 One of them, the disciple whom Jesus loved, was reclining next to him. 24 Simon Peter motioned to this disciple and said, 'Ask him which one he means.' 25 Leaning back against Jesus, he asked him, 'Lord, who is it?' 26 Jesus answered, 'It is the one to whom I will give this piece of bread when I have dipped it in the dish.'Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon. John 13:21-26
This passage is one of the primary prophetic scenarios that depicts the revelation of the lawless one. This event is the trigger that actually prompts the 144k's recognition of their Messiah and consequent Bride Theft. Does this interaction between Peter and this disciple remind you of John 21:7? It should! In both scenarios, Peter is very interested in what this disciple has to say. In John 21, the concern is about the identity of the one who called them friends while standing on the shore (the Messiah); in John 13, it's the betrayer's identity. (the lawless one or anti-Messiah) This whole identity issue is at the core of what is happening. Properly discern who Jesus is. Who is the disciple whom Jesus loved? Who is the betrayer? Baptism is for revealing. Through the agency of this dipping of the piece of bread, the baptism of this counterfeit manna, God intends to do a great work of revelation for his beloved people.

Now, let's continue with John 21 and pick up with verse 8.
The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. 9 When they landed, they saw a fire of burning coals there with fish on it, and some bread. John 21:8-9
Just like in the Genesis 44-5 scenario, the Bride (Benjamin) and the 144k (the other brothers) have come to be with Y'shua (Joseph). In Genesis they were at Joseph's house in Egypt as a type of this place in heaven, while here in John 21 they are on the shore. The presence of a fire of burning coals suggests the antitypical location of the altar in heaven (Rev. 14:18, etc.). The particular Greek word used for the fish seen on the fire refers to what we might think of as relish, a fish spread for the bread. That there would be fish in such a condition already with Jesus on the shore speaks to me of the following.
When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. Revelation 6:9
Let's pick up the record again in verse 10.
Jesus said to them, 'Bring some of the fish you have just caught.' 11 Simon Peter climbed aboard and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn. John 21:10-11
The 153 large fish is a well known representation of the righteous who will be harvested from the sea of humanity. Many people have done excellent studies on this number, and I recommend you take the time to study it if you haven't done so already.
Jesus said to them, 'Come and have breakfast.' None of the disciples dared ask him, 'Who are you?' They knew it was the Lord. John 21:12
The assembled disciples were invited to dine with the Lord. I believe there's reference to this meal in other places. Consider two passages from the Gospel of Luke. The first is Jesus' promise to those servants who are ready when he comes in the middle of the third "watch of the night." The second is his promise to eat that meal (which was a Jewish wedding proposal) again when it finds fulfillment in the kingdom of God - when he comes as the Bridegroom to take his Bride. Pesah is the feast appointed for the Bride theft. The view in John 21 is when Pesah finds fulfillment in the kingdom of God.
It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. 38 It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night. Luke 12:37-38

And he said to them, 'I have eagerly desired to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God. Luke 22:15-16
You may have noticed the peculiar feature in John 21:12 that the disciples knew it was the Lord but didn't dare ask him, Who are you? How strange? We must infer that if the disciples dared, that is, if they had the courage to do so, they would indeed ask who he was. Right? So, if they knew it was the Lord, why would they want to ask him who he was? What's going on in this passage? It would seem that the 144,000 are not yet quite fully aware of who exactly this Jesus their Lord is. They know he's the Lord, but they don't yet know he's the very brother who had been sold out. This is according to the pattern shown by the meal shared by Joseph (Y'shua) and his brothers (144k) when Benjamin (Bride) had been brought to Egypt. (heaven) (See Genesis 43:16-34) At that point in the scenario, Joseph hadn't yet revealed the truth of his identity to his brothers. In verse 33, the brothers were looking at each other in astonishment after they had been seated before Joseph in order of their ages. Since the 10 brothers were all within 6 years of age, this seating arrangement would have been cause for astonishment because, either Joseph had to be a very good guesser, or, he had an unknown source of knowledge about them. Obviously, the latter is the case. It seems to me that they want to know why they are receiving this special treatment but they don't dare ask. They kind of know who this man is by his position and and by his Egyptian name but they don't yet really understand. In Genesis 44:18, Judah calls him Lord and says he knows he is equal to Pharaoh himself, but he still doesn't know that he is actually his brother Joseph. This revelation comes as Joseph reveals his identity plainly in chapter 45. Do you see the parallel to John 21:12? At this stage of getting to know their Messiah, the 144k still need a little more insight. That condition will be dealt with, as we see in the next verse in the account.
Jesus came, took the bread and gave it to them, and did the same with the fish. John 21:13
When the Lord breaks bread and feeds people, this frequently used symbol signifies opening their understanding. Consider the following example.
Luke 24:30-31, 35
When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. 31 Then their eyes were opened and they recognized him, and he disappeared from their sight.

Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.
Now, the 144,00 understand about their brother. There will be no more need for "Egyptian" interpreters! Jesus' explanation at that time though yet future to us as I write has been prerecorded and the transcript is as follows:
God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. Genesis 45:7
Isn't God good!

Notice that the Lord gave the disciples the bread but didn't break it first? It seems noteworthy that the breaking of the bread is not mentioned. Usually when bread is going to be shared, it's broken first. Why wasn't it broken here? This meal's bread appears to be leftovers, leftover from having been broken prior to this time and eaten by others. In another Bride theft scenario, the feeding of the 5000, after the people had been fed and were satisfied the remaining food was collected into 12 baskets. The bread given to the 12k from 12 tribes had already been broken when it was distributed to the five thousand, when the message was revealed and proclaimed throughout the age prior to the Bride's theft. The fragments left over after the 5000 had eaten their fill give understanding to the 144k. When the 144k will have received bread from the Lord, they will know that he is not only Lord but is their brother Y'shua. Then they will discover who they are and where they are in Yahweh's plan. They will be set with a seal and receive their commission.

Verses 14 continues and emphasizes the resurrection theme by a means I discussed in depth elsewhere. (see Resurrection and the Third Day)

This was now the third time Jesus appeared to his disciples after he was raised from the dead. John 21:14
Mention of the third time of anything always flags a resurrection scenario for the observant student to seek out and learn what the Lord would have us to know. We have certainly discovered one in the context, haven't we?

Another "three feature" is brought up in the passage immediately following.
15 When they had finished eating, Jesus said to Simon Peter, 'Simon son of John, do you truly love me more than these?' 'Yes, Lord, ' he said, 'you know that I love you. ' Jesus said, 'Feed my lambs. ' 16 Again Jesus said, 'Simon son of John, do you truly love me? ' He answered, 'Yes, Lord, you know that I love you. ' Jesus said, 'Take care of my sheep. ' 17 The third time he said to him, 'Simon son of John, do you love me? ' Peter was hurt because Jesus asked him the third time, 'Do you love me? ' He said, 'Lord, you know all things; you know that I love you. ' Jesus said, 'Feed my sheep. 18 I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go. ' 19 Jesus said this to indicate the kind of death by which Peter would glorify God... John 21:14-19a
The sheep and the fish in the John 21 record are similar symbols, both being of God's people. The sheep symbol has more to do with the relationship with the shepherd than does the fish symbol with the fisherman. The dialogue concerns Peter's as representative of the church divisions' love for Jesus and obedience to his commands. This dramatic scene in the midst of this transition of the ages is Jesus' address to Simon, Son of John. Much has been written about this curious matter of the three part question/answer dialogue between Jesus and this disciple. This passage has often been linked by students of the Bible to the three times Peter denied the Lord, and I would agree that they seem to be related. The connection goes beyond the level of the Apostle Peter's personal relationship with the Lord, having to do with the three-fold division of the Church - just like the three denials in Gethsemane. The church divisions are marked by resurrection, the theme highlighted in the key verse 14. The three question/answer/command rounds appear to relate to the three divisions. You see, Peter's prophetic role is to represent each of the three divisions of the church, not just the Bride.

Here is a simple table showing some differences and similarities in the wording of the questions and commands.
first time agapao-truly love bosko-feed arnion-lambs
second time agapao-truly love poimaino-take care of probaton-sheep
third time phileo-love bosko-feed probaton-sheep

There is a big difference between the kinds of love. Their distinctions are worth studying out sometime. In the third round when asked if he loves (phileo) the Lord, Peter is grieved. Phileo is a love of a different form, a lesser form from agapao in a spiritual sense.

The word for lambs used in the first round is arnion, only found elsewhere in the book of Revelation. It specifically refers to the Lord 29 times. This word arnion thus points to those who are closely identified with The Lamb of God. Because arnion refers to a young little lambkin speaks of the "youth" of the age with character like the Lamb's - the flock we refer to as the Bride. This flock will no longer be in their earthly physical bodies after the Bridegroom steals her away, so in that sense they are the younger sheep in comparison with the remain behind. In contrast, the Lord's further commands are about probaton , a very generic word for sheep. The flocks of probaton would seem to be those less closely associated with Jesus the good shepherd (not his Bride) and "older" than the lambkin flock.

There are two different Greek words used in the command relating to the care of the sheep, bosko and poimaino. Bosko is used in the first and third rounds, poimaino in the second. Bosko means, "to pasture." This word has been used in each of its seven occurrences outside of John 21 in the context of caring for pigs, a symbolic reference for Gentiles. Poimaino means "to shepherd or rule over livestock or people."

If I understand this level of the passage, the focus of the three sequential timespans would be first Gentile, then Jewish, then Gentile once again. This is not to say that one is more or less important, but that that there is a shift between them as each phase of the Jew/Gentile interaction (Romans 11) is fulfilled in order to bring about the full reconciliation in mercy.

You see, each servant throughout the church ages are examined on the basis of their love for Jesus. Their commission is generally to care for his people. The first two tests and commissions are very similar. The third differs. In the "young Peter" ages of the church, there are those who dress themselves for service in the armor of spiritual warfare. They willingly went about the Lord's business. In the "old Peter" age, the servants will remain who have neglected to obey the Lord in the times of accounting, and it appears that there will be no more expectation of agapao love.

The phrase rendered "stretch out your hands" (ekteino ekteino cheir) sheds some interesting light upon the situation. This phrase occurs eight times in as many verses. In six of them, Jesus is extending a blessing to someone. In the other two, others stretch out their hands but it is through Jesus' ability and blessing. From this study, a comforting message may perhaps be inferred in consideration of how it might apply in those last days. 

Let's continue in John 21.
Then he (Jesus) said to him, 'Follow me! ' 20 Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, 'Lord, who is going to betray you? ') 21 When Peter saw him, he asked, 'Lord, what about him? ' 22 Jesus answered, 'If I want him to remain alive until I return, what is that to you? You must follow me. ' 23 Because of this, the rumor spread among the brothers that this disciple would not die. But Jesus did not say that he would not die; he only said, 'If I want him to remain alive until I return, what is that to you? ' 24 This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true. John 21:19b-24
What an interesting passage! I had puzzled over that strange account for years but now I think I understand! Since Peter/Bride is in his resurrected spiritual body, he may go where the Lord goes - the Bride goes with the Bridegroom. But we see them being followed by the 144,000. This is evidently what they are supposed to do because the Lord doesn't rebuke them. How do they follow? On one significant level, they follow in the Bride's footsteps by walking in obedience to the Lord. We might infer from the record that the manner of following has something to do with their remaining alive until the Lord returns. By reason of our Lord's question to Peter about their remaining alive ("What is that to you?") we can also infer that it is something to Peter. This passage as well as others speak to me of the probability of an ongoing relationship between the Bride and the 144k.

More and more, I suspect that their relationship will involve the Bride helping provide. Please indulge me while I reason for a moment. From Ecclesiastes 9:6, we know that, "never again will they (the dead) have a part in anything that happens under the sun," but the Bride will never have been more alive than at that time! I don't think that being with the Lord means a complete cessation of labor and disengagement from what happens in the earth during its most critical hours. The Lord has a continual concern for what happens in the earth, and he is preparing to show forth his glory in the earth - not abandon it. The Bride is like the Lord. As he is, so are we in this world. I feel that the Bride will not merely leave behind her testimony but rather will be blessed to continue to work with the Lord's people on earth. When the Lord ascended into the heavenlies, he did not forsake his people by any means. Shall the Bride who has poured out her life for her Bridegroom's people not be honored to continue what has been her passionate service in the Lord's harvest field? In this life on earth here and now, I think it's just awesome to be able to pray for the 144k and know that they're alive and that the God of Abraham, Isaac and Jacob is even now preparing them for their time of service. Don't you? We will soon enough know the Lord's plan for the transitional times approaching. For now, we continue to seek the Bridegroom's favor and enjoy his blessing.

How Many Fishermen?

Let's consider the numbers of the fishermen and the relationships they have with the other items in the record of John 21. Verse 1:
Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way:
In the relation between the fishermen and Jesus, we see that he "appeared again" to his disciples. Since this suggests twice, lets begin with the factor two. Now, verse 2:
Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together.
In the relationship between the seven disciples, five are identified (the sons of Zebedee being James and John) and two are not identified. Why is that? Perhaps the reason is at hand. The first number we find in verse 2 is 5. Lets take the previous number 2 and multiply it by the next number which appeared - 5. [2x5=10] Since we then had two mystery disciples, let's take the previous product and multiply it by 2. [10x2=20] Verse 3:
'I'm going out to fish,' Simon Peter told them, and they said, 'We'll go with you.' So they went out and got into the boat, but that night they caught nothing.
Now, in verse 3 as in verse 2, the disciples are found relating to each other in two groups; here appearing as 1 and 6. As we multiply the previous product by one we still have 20, but then multiplying by 6 we have a new product of 120. Now, verses 4-8:
Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. 5 He called out to them, 'Friends, haven't you any fish? ' 'No, ' they answered. 6 He said, 'Throw your net on the right side of the boat and you will find some. ' When they did, they were unable to haul the net in because of the large number of fish. 7 Then the disciple whom Jesus loved said to Peter, 'It is the Lord! ' As soon as Simon Peter heard him say, 'It is the Lord, ' he wrapped his outer garment around him (for he had taken it off) and jumped into the water. 8 The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards.
Why did Peter jump into the water? Maybe its so he would give us another change in the relationship between the fishermen of 1 and 6. OK. The previous product times 1 times 6 gives us 120 x 1 x 6 = 720.

Another number appears in the record in the relationship between them and the shore. In the NIV, the number which appears in the text has been obscured by the translation into "about a hundred yards." Let's go with the number which is actually in the text; 200 cubits. So who really cares how many cubits they were from shore? God does! And so should we. What difference does it make? The previous product of 720 times 200 gives us a new product of 144,000. Does that number sound familiar? It should! Its the number of those who will be sealed during the time of the "fiery furnace!"

There are no other numbers which appear in the record in the specific context I've noted before the time when they beach the boat so that the number 144,000 has been derived from the text in a reasonable fashion.

I will close with the last verse of John 21 If you think I've made a mountain out of a molehill with the depth of digging into this chapter, consider rather that what I've discerned from it is perhaps yet only as an anthill.
Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written. John 21:25