The Open Scroll

What I say to you, I say to everyone: 'Watch!'
Mark 13:37

The Twenty-First Chapter of John

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I just love the twenty-first chapter of John! When the Lord opened my eyes to see beyond the veiled presentation, to see beyond the merely historical into the hidden prophetic level, I was absolutely amazed! This awesome chapter gives us yet another view the same time and events seen in Acts 12 and Genesis 45. Here, the Bride theft resurrection and the 144k sons of Israel coming to accept Y'shua as their Messiah is revealed in a very memorable and dramatic fashion! I was able to recognize this prophetic scenario because I understood the relationship between these two events ( What Will Their Acceptance be but Life from the Dead? ) and because I had become familiar with many of the words of the "code" vocabulary. Of course, the Lord's awesome grace in opening my eyes is a given! Thank you Lord!!!

Before we continue, read the twenty-first chapter of John, if you would.

Ready? Let's begin!

Doesn't it seem rather odd that nobody recognized Jesus? It should! There are many very strange, even bizarre elements of this account that should arrest our attention. Several of this story's elements signal to the alert student of the opening scroll that there is a resurrection hidden within the context. One of these has to do with fishing, a resurrection allegory.

In the same way a harvest of crops pictures a resurrection (the harvest allegory), the fishing allegory shows a resurrection as a catch of fish. The Lord had already made it plain that fish represent men when He told Simon Peter after a similar fishing experience in Luke 5, "from now on you will be catching men."

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.

These fish were taken very selectively from the right side. At this time it is only the righteous who are taken. The "goat" fish remain in the lake. This pictures the white-robed Bride being taken while all others are left behind.

There are seven disciples in the boat. Two are unnamed but five are identified. (Yet another example of a seven grouping being divided into two and five.) Those who will play the primary roles in this drama are Simon Peter (as the Bride) and John, one of the sons of Zebedee. (as the 144k)

Continuing on - here's the key verse!

Have you ever read this verse and wondered why Peter would do something so strange as to put on his outer garment before jumping into the water? Extra clothes usually come off before swimming, right? Well, by this time you should be learning that instances of strikingly odd behaviors or features signal the presence of a hidden prophecy. This unusual behavior is a dramatic acting out of the truth presented in the remarkable verse that is Romans 11:15!

It is a marvelous truth that Simon Peter's presence in the boat on the Sea of Tiberius is conditional! He can only remain there among the others until a certain disciple recognizes Y'shua's identity. When 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? You see, it is because the disciple whom Jesus loved recognizes the Lord that a resurrection must immediately follow! Simon Peter must go to be with the Lord! However, he can't go just as he is in his natural flesh body. He has to be changed somehow or else he can't leave the boat to go be with the Lord on the shore. This is why Simon Peter put on his outer garment! The mortal must clothe itself with immortality!

What we see modeled as Simon Peter wrapped his garment around himself is death swallowed up in victory! Hallelujah! This should seem familiar to you because it was modeled by this same Peter in his role as the Bride on the prophetic stage of Acts 12 just prior to his passing through the iron gate that opened by itself.

When Simon Peter jumps into the water the symbolism of baptism teaches us that this represents the death of his natural body. When he comes out of the water up onto the dry land, he is symbolically raised from the dead. You have to pass through death to be raised from the dead. Even those who are changed without seeing death must still pass through death. The seed must die before it becomes a plant, and this is why Peter didn't fly through the air, get translated or walk on the water to join Y'shua on the shore. This model is true, that he had to pass through death.

I'd like to make note of the fact that here in John 21 the Bride type is frequently referred to as Simon Peter. "Simon" is the Greek form of "Simeon," "hearing." These are "the hearing," those with a hearing ear from among the corporate church. ^#1

Now, let's identify "the disciple whom Jesus loved" by name, that precious disciple whose character will be seen to be like the Bride but yet is not the Bride. The enigmatic verses 20-24 reveal that this mystery disciple is none other than this gospel book's writer, John, the brother of James. Why is this disciple's identity dealt with in such a peculiar fashion? Because Y'shua's relationship with him is the primary focus. Jesus loved him! In type, this disciple represents a particularly beloved people. The name "John" means "Jehovah is gracious giver." The Lord will show his love for the "John" people in such a way that Yahweh's generous bestowal of grace will be magnified for all to see!

Throughout scripture, there is someone who is particularly said to be loved.

Yes, Jacob - Israel! Those particular people represented as "the disciple whom Jesus loved" are indeed descended from Jacob. They are the sons of Israel. These beloved recipients of extraordinary grace may be found elsewhere in scripture in type such as Joseph's brothers in Genesis 44-46 and those gathered in the house of Mary in Acts 12. To many, the following passages from the book of Revelation present them in the most familiar way.

These people are described in verse 4 above as "the ones who follow the lamb wherever He goes," and, it is no coincidence that this is what the disciple whom Jesus loved is pictured doing in John 21:20.

Emphasizing the great truth that this unnamed disciple is a type of a people in the day of Jesus' return, the passage continues.

Indeed, Jesus did not say that this disciple we know as John would not die. It is a historical fact that John the son of Zebedee did die, though in sequence last of all among the original twelve. His life was preserved supernaturally until he died a natural death, unlike the others who were martyred. The truth that now comes to light is that it is those whom John symbolically represented that would be alive at Jesus' return! Amen? Without revelation insight into the prophetic role John plays in John 21, who could pretend to understand this riddle? This type of John as the 144k sons of Israel has apparently been hidden until our very time, but now is manifest to the seeing eye! Hallelujah!!!

Now, further validation of this disciple's prophetic role is provided as verse 20 points us rather obviously into a related prophetic scenario in the thirteenth chapter of this same remarkable book. This literary technique is called a "cross reference," "a reference made from one part of a book or register to another part, where the same or an allied subject is treated of."

Here, then, is "where the same or an allied subject is treated of."

What is the subject and how is it related? This passage in the 13th chapter pictures a key and signal event in the last days that involves most particularly these three characters: Jesus, Peter and John. These three are in the same prophetic roles here in John 13 as they are in John 21. Here, as in John 21, it is the relationship between Peter and John that will really "turn on the light" for us! For some background, this supper scenario is shown in a writing called The Sign for the Bride to be a vivid presentation of the revelation of the lawless one, where the one of whom Judas is a type (the one doomed to destruction) is anointed with power and arises to begin to fulfill his appointed mission. The revealing of the betrayer is the catalyst or trigger event that will lead to up to the 144k coming to recognize Y'shua as their Messiah, because it is subsequent to their recognition and rejection of the counterfeit anointed one that they will recognize and accept Y'shua as their true anointed one - HaMashiach. Now, we must understand that the key to the "John people" recognizing or accurately identifying the "messianic contenders" is the "Peter people."

It is established in the eleventh chapter of Romans that Israel's acceptance of their messiah hinges upon envy.

The dynamic here is that the "John people" will be aroused to envy by the "Peter people" through some interactive relationship in the activity surrounding the revelation of the lawless one. The relationship between the Bride faction of the Gentiles and the 144k sons of Israel will bear wonderful fruit and it will occur as pictured in Joseph's brother's interaction with Benjamin, in the interaction between those who had been praying in Mary's house and Peter, and now here too in the 21st and 13th chapters of John!

The subject is the same: Peter and John are interacting regarding the identity of a messianic contender. In John 13, the identity of the betrayer is in focus, that betrayer who would immediately become indwelled by Satan and proceed to carry out his appointed duty of betraying Jesus by revealing His identity. That resultant identification of Y'shua as the true Messiah as recognized and accepted by the "John people" is pictured in John 21:7 as the disciple declares, "It is the Lord!"

The matter of concealed and revealed identity is the core issue! Many peculiar features of the accounts of chapters 21 and 13 revolve around the discernment of identity. Accurately identifying the individuals involved is absolutely essential. The ability of the people involved in these future events to discern identity is key to the unfolding of those events. Who is the one on the shore calling to his friends? Who is the betrayer? Do you understand? Our ability to properly discern the identity of the characters on this dramatic stage is also crucial, friends. Who is the disciple whom Jesus loved? Who is Peter? This is the matter the Lord who reveals His secrets to those with ears to hear is drawing to our particular attention right now! In the Genesis scenario the key circumstance was how Joseph's brothers didn't recognize him as their brother Joseph until the right time. Joseph's identity as their very brother Joseph was not known to his brothers until he chose to reveal himself - and he knew when the time was right. Isn't it true that the first critical step of salvation one must take is to discern Y'shua? How does one get there? Well, at some point - Baptism is for revealing! Through the agency of the dipping of the piece of bread at the supper, picturing the baptism of this counterfeit manna, God intends to do a great work of revelation for his beloved people Israel! Before the John people will identify their Messiah, they must first have the lawless one revealed to them. As you compare the two passages above you see that Simon Peter is very interested in what this disciple has to say. In John 21 his concern is about the identity of the one who called them friends while standing on the shore, (the Messiah) while, in John 13, his concern is the betrayer's identity. You see, the Bride type is directing the 144k type to inquire of the Lord as to the identity of The Betrayer. This is accurate. Absolutely accurate! This is how it will be - exactly! Although the bond-servants of our God will not yet know this Lord is the very Jesus of Nazareth whom they and their fathers had rejected as their Messiah, they will inquire of Him as the God they have known, the God of their fathers, of Jacob, Isaac and Abraham. The Lord will respond to their request just as modeled to them in John 13, and the identity of the Betrayer will be revealed in a baptism. It is for the benefit of the disciple whom Jesus loved and for the benefit of Simon Peter that the bread was dipped. Ultimately, it will be for everyone's benefit! This revelation of identity goes beyond the mere learning of a name. It extends to knowing with absolute confidence that the one identified is the appointed counterfeit Messiah.

Now, let's continue with John 21, picking up with verse 8.

Just like in the Genesis 44-45 scenario, the Bride (Benjamin and the 144k other brothers have come to be with Y'shua. In Genesis they were at Joseph's house in Egypt as a type of this place in heaven, while here in another type of heaven they are pictured on the shore. The presence of a fire of burning coals suggests the anti typical 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.

It's not a pretty picture but it is reality. Let's pick up the record again in verse 10.

This catch of fish is by far the most widely recognized resurrection symbol in the context, with the 153 large fish representing the righteous who will be harvested from the sea of humanity. Many people have done excellent numeric studies on 153 fish and I recommend you take the time to study it if you haven't done so already.

The next verse continues unfolding the prophetic drama.

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 is widely recognized as a Jewish wedding proposal) again when it finds fulfillment in the kingdom of God - when He comes as the Bridegroom to take his Bride. Here are those references.

The meal will indeed be a breakfast, (Jesus said to them, 'Come and have breakfast.') because it will be the breaking of a long period of fasting for Y'shua, who will not have eaten this "Passover" since the time He ate it with His disciples in the upper room. The breakfast meal with Y'shua on the shore is a view of this Passover finding fulfillment in the kingdom of God, at the Bride Theft.

Now, you may have noticed the other peculiar feature in John 21:12, that the disciples knew it was the Lord but didn't dare ask him, "Who are you?" This is more than a little odd! 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? Sure! 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 is as we have seen before, where the 144,000 are not yet fully aware of who exactly their Lord is. They know he's the Lord, but they don't realize he's their very brother who had been sold out. This is according to the pattern shown by the meal shared between Joseph (Y'shua) and his brothers (144k) when Benjamin (Bride) had been brought to Egypt. (Heaven - see Genesis 43:16-34) Joseph hadn't yet revealed the truth of his identity to his brothers. In Genesis 43:33, 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 an unbelievably good guesser or he had an unknown source of knowledge about them. They must have wanted to know why they were receiving this special treatment but didn't dare ask. They knew who this man was by reason of his position and by his Egyptian name but they hadn't grasped the fact that he was their brother. It is as it may be observed in Genesis 44:18, where Judah calls Joseph Lord and says he knows he is "equal to Pharaoh himself," though he had no idea he was Joseph. This revelation comes as Joseph declares his identity plainly in chapter 45. Do you see the parallel to John 21:12? Do you understand now why John 21:12 is recorded as it is? "None of the disciples dared ask him, 'Who are you?' They knew it was the Lord." In this prophecy on the shore, the 144k are pictured in their bewilderment as their eyes are being opened. They need a little more insight, a fuller revelation. We see that condition addressed straightaway as we proceed with the account.

When the Lord breaks bread and feeds people it signifies opening their understanding. Consider the following example where Jesus was recognized in the breaking of the bread.

After receiving the bread on the shore with Jesus, the "John people" will have their eyes opened and really recognize their risen Lord, this Joseph whom their forefathers had thrown in the desert pit - this Jesus whom their forefathers had delivered up to death. There will be no more need for "Egyptian" interpreters! Amen? They will now understand the one who speaks from heaven! This bread that is broken is made from the saving grain of Egypt that becomes, after eating, salvation to them.

This revelation of the holy one of Israel Y'shua (meaning "salvation") has been prerecorded and the transcript is as follows:

Isn't God good!

Notice, though, from John 21 how that the Lord gave the disciples the bread but yet it is not recorded that He broke it first.

Before bread is shared it is first broken, naturally, but why don't we see it being broken here in John 21:13? This bread does not need to be broken because it already had been, being that it is "leftover" from a meal where it was already broken. This has been addressed at some length in a writing about the feeding of the 5000. In that account, bread and fish were broken by the Lord and given to the disciples for distribution to the people. After the people ate and were satisfied the remaining bread and fish was collected into 12 baskets. The bread and fish provided in John 21 at the breakfast on the shore is that "leftover" food that was collected into 12 baskets, intended for Israel: first the numbered 12,000 from each of 12 tribes. The bread and fish had been broken when it was distributed to the five thousand, signifying the recognition of Y'shua's identity throughout the prior season of the church age. This further explains why the fish at the breakfast in John 21 is fish relish, because it had been broken, distributed and then picked up as fragments! The fragments left over after the 5000 had eaten their fill and were satisfied are this same revelation of Y'shua's identity - now appointed to feed Israel, and as it is the very same food, there is no need to break it anew. It just needs to be given to them by their Messiah! And their eyes will subsequently be opened and none will then have any need to ask 'Who are you?'!!!

So, after the 144k receive this food, they first come to know their brother Y'shua as the Lord of Heaven, 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.

Verse 14 of John 21 continues and emphasizes the resurrection theme by a means I discussed in depth in the writing Resurrection on the Third Day.

Mention of the third time of anything flags a resurrection scenario, and, what a remarkable one this is! This particular verse is possibly the most obvious example of the "third time" resurrection principle!

Another "three feature" is brought up in the passage immediately following. It is a love test. Three is also the number of the structure of the church. The sheep and the fish in the John 21 record are similar symbols that represent God's people. The sheep symbol pertains more to the relationship with the shepherd than does the fish symbol. This is a very difficult prophecy. It is probably layered with numerous applications. I don't have all the keys. It is with this caveat that I proceed.

First, observe that the prophetic frame of reference has now changed as indicated by the mention of Peter's death as a future event. This scene therefore concerns those with mortal life. So what we have in John 21 is the variegated marking out of the transition closing an age, punctuated with a summary of the age, appearing as a historical view of the beginning of the age. Clever. Yahweh is an awesome craftsman!

The sober emotional scene in verses 14-19 that is Y'shua's tripartite interaction with Simon, Son of Jonas, or Jonah, (or, as some texts have it, John) is intriguing. Who is this Simon, son of Jonas, Jonah or John? The name Simon, son of Jonah, being interpreted, means, "hearing, son of dove." The dove is a symbol of the holy spirit and sometimes may refer specifically to the Bride. The same name is used each time, but the passage shows Peter in multiple prophetic roles. This disciple seems to me to represent the three sequential parts of the church we saw in an earlier study. The three question / answer / command rounds appear to relate in this manner, and may even relate further to the three divisions of the church as separated by resurrection.

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 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 particular word has been used in every one of its seven occurrences outside of John 21 in the context of caring for pigs, a symbolic reference to Gentiles. "Poimaino" means "to shepherd or rule over livestock or people." There is a parallel evident in the Zerah-Perez-Zerah structure of the church when compared to the structure of the command because of the pig / Gentile allusion at the extremities. The command or commission can be viewed in the light of the plan of redemption revealed in Romans 11. All mankind will be redeemed by way of the interaction between Jew and Gentile. The plan is that all are first divided into two: The Jew wins the Gentile, then the Gentile wins the Jew; and thus all are won. The Jew / Gentile aspect of the Zerah-Perez-Zerah structure is that the age began with Jew, the natural olive branches. Then as the natural branches were broken off the natural olive root, the Gentile branches, were grafted in. Soon, these Gentile branches will be broken off ( for if God did not spare the natural branches, He will not spare you, either. - Romans 11:21) and the natural grafted back in. The command to bosko/pasture the sheep suggests that the flock is Gentile. According to the wisdom of Romans 11 it is the task for the Jew to pasture the Gentile. This is a fitting commission for Zerah, the Jewish divisions that bracket the age.

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. Because "arnion" refers to a young little lambkin and this is the first command of the three, it appears to refer to the "youth" of the age with character like the Lamb's. The other commands are about "probaton," a generic word for sheep. The flocks of "probaton" would seem to be "older" than the lambkin flock who would come afterward.

I believe the commission of John 21:15's bosko/pasturing the arnion/lambkins who are the young of the age, may be seen in the following passage.

Do you recognize the parallel themes?

What hardly needs to be pointed out from the passage due to being so obvious is that the whole matter is a test of love. "Do you love me more than these?" asks the Lord. Each shepherd-servant-sheep throughout the age is examined on the basis of their love for Y'shua. The redemptive plan is primarily about love, isn't it? There is a difference between the Greek words translated "love" in the Lord's three rounds of questions that also suggests the Zerah-Perez-Zerah parallel. In the first two the word "agapao" is used. In the third round, when asked if he phileo/loves the Lord, Peter is grieved. "Phileo" is a love of a different form, in a sense a more natural or carnal form than "agapao." In the latter days, what happens to "agapao" love?

Once again, we see the commission for the age repeated in the context. This is the bosko/feeding of the Gentile flock for the latter Zerah season.

Most people's love has grown cold. How? Because of lawlessness. Yes, the lawless one in the power of antichrist will make love freeze over, but in preparation for that season we find today that the deadly false doctrine about grace rules in the church. True grace is not lawlessness, but the counterfeit grace is just that. What need is there of obedience when every threat of consequence is "graced away?" And what progress has been made in having done away with such as accountability and shame?

How did the Lord conclude each of the age's love tests, the three rounds of question-response-command? With a command. What is the response to a command? The proper response is obedience. The love test is failed with lawlessness, and is passed with obedience. This is a lesson you and I must learn, friends.

My closing commentary in John 21 about this latter Zerah work is perhaps more encouraging. It suggests that the Lord's love will be manifested despite our human failures according to the Lord's sovereign will.

It is commonly accepted that this prophecy was fulfilled when the apostle Peter died. Many interpreters equate the three love test rounds with the three rounds of denial in the season between Gesthemane and Calvary. These further tests are thus seen as the provision for his redemption. But yet, there's more to the prophecy than even that because Peter is symbolic of others who would come! 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 only through Jesus' ability and blessing. From the usage of this phrase, it speaks of Peter, grown old at the end of the age, who, having matured is no longer self led. He is willing to be led even, yes, to the death of the cross. The final work will be a girding not by self but by another, as the Lord extends blessings through Peter as he stretches out his hands. Yet not all will die! Some will attain unto that Bride Theft out-resurrection from the dead and ascend alive with the Bridegroom!

The Time Elements

To establish the context, of where this prophetic scenario occurs in time, it is a truth that 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 "night watches." 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 verse the prophetic reference is to a particular watch in the night; the fourth of seven years.

In the next verse, the time is given by means of the distance they had traveled.

What the NIV interprets as "three or three and a half miles" is actually twenty five or thirty stadia in the text. This is a distance of about halfway across the lake. The time being marked out is halfway into the seven year period.

Here in the 21st chapter the time element is given in the same way, by means of distance from shore.

According to the Newberry Interlinear Greek, the distance from shore is "somewhere about two hundred cubits." This expression of time 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 relative positioning of these events at two years into the famine week is consistent with what has been presented in two similar prophetic scenarios addressed thus far in the "Beyond the Veil" series. And so it has been with all the types and symbols - absolutely consistent!

How Many Fishermen?

Here is an interesting exercise regarding the numbers of the fishermen and the relationships they have with the other items in the record of John 21.

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:

In the relationship between the seven disciples, five are identified (the sons of Zebedee being James and John) and two are not identified. 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:

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:

Why did Peter jump into the water? Maybe it's 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 the John people!"

Except for the directly stated number of fish there are no other numbers that 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.

End notes

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1) As you may recall from the account of Joseph's revelation of His identity to his brothers in Genesis 45, (Joseph and Benjamin - Part I) the brother Simeon is used to indicate the ability to hear. When Simeon was bound and taken from them, the other brothers were unable to hear, unable to "see beyond the veil" to recognize the truth about their brother Joseph in the role of Y'shua. When the brothers returned from Jacob in Caanan with their brother Benjamin and thus fulfilled their appointed mission, Simeon was released and returned to them, indicating that hearing was restored. Benjamin represents the Bride, a people who are from one perspective defined by their ability to hear, or, see. ( Behold, your eyes see, and the eyes of my brother Benjamin see, that it is my mouth which is speaking to you. Genesis 45:12 ) Joseph's only full brother Benjamin was the brother who could not possibly have recognized Joseph from having seen him before because he was either not yet born or just a newborn. Yet, Benjamin was able to confirm Joseph's identity and was called upon as a witness to it! Benjamin's eyes see beyond what is naturally possible! It was Joseph's mouth that was speaking! Mouths speak words that are heard. Benjamin sees and hears! In John 21, Simon Peter is the Bride type. He is "Hearing" Peter, who represents those from among the "Peter" church of the body of Christ with hearing ears and seeing eyes!

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