Michael the archangel = 153

Quetzalcoatl = 153 (MLM)

James Paul Furia = 153 (MLM)

three sixty = 153

360 feet up the Great Pyramid is the 153rd course

17 X 9 (total pyramids at the Giza complex) = 153

204 (total courses at the Great Pyramid) / 1.3333333(a 4th) = 153

The length of the grand gallery inside the Great Pyramid is 153 feet

all of the apostles names combined = 459 (153x3)

1+2+3+4+5+6+7+8+9+10+11+12+13+14+15+16+17 = 153

153 + 513 = 666           6 x 6 x 6 = 216(new standard)

315 + 351 = 666            2160 miles is the diameter of the moon

135 + 531 = 666            (not the devil but astronomy)

1 and 5 and 3 are the degrees in a scale used to make a chord

A Song Sung

And they sing the song of Moses, the servant of God, and the song of the Lamb,... (Rev.15:3).

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. (Det.32:1)

The Song of Moses is seen being sung before the Throne of God just as the 24 Elders on 24 Seats are around the Throne of God. The Elders appear to a marker key to understand the time relationship being pointed to in the dimensions of the New Jerusalem. If the Elders are a marker key then the Song Of Moses could be like wise.

The Song of Moses begins in Deuteronomy 32:1 which is the 5760 verse of the King James Bible. Moses tells us in Det.31:29 that these words are for the "latter days".

This term "latter days" could more properly be translated "at the latter end of the days".

The song begins with the command "to hear" just as the command is given in The Revelation to the overcomers to have "ears to hear".

Is the Song of Moses seen in Revelation 15:3 or 153 to indicate the last great gathering of The Fish during the coming Golden Age? Certainly the number 153 is suggestive of the miracle that Jesus preformed in John 21:11.

"Catch 153"

Scholars who dabble in the mysticism of numbers suggest that the number 153, mentioned in our Scripture Lesson for the morning, represents all the varieties of fish in the world, which is to say, all the varieties of people in the world, all caught and held in the net of God's Grace.

Scripture: John 20: 1-10/ John 21: 1-14

There had been absent from the circle of disciples on that Easter-Evening one of the Apostles, Thomas. Even when told of the marvellous events at that gathering, he refused to believe, unless he had personal and sensous evidence of the truth of the report. It can scarecly have been, that Thomas did not believe in the fact that Christ's Body had quitted the Tomb, or that He had really appeared. But he held fast by what we may term the Vision-hypothesis, or, in this case, rather the spectral theory. But until this Apostle also had come to conviction of the Resurrection in the only real sense, of the identical though glorified Corporeity of the Lord, and hence of the continuity of the past with the present and future, it was impossible to re-form the Apostlic Circle, or to renew the Apostolic commission, since its primal message was testimony concerning the Risen One. This, if we may so suggest, seems the reason why the Apostles still remain in Jerusalem, instead of hastening, a directed, to meet the Master in Galilee.

A quiet week had passed, during which, and this also may be for our twofold lerning, the Apostles excluded not Thomas, [1 It must, however, be remembered that Thomas did not deny that Christ was risen, except as in the peculiar sense of the Ressurection. Had he denied the other, he would scarcely have continued in the company of the Apostles.] nor yet Thomas withdrew from the Apostles. Once more the day of days had come, the Octave of the Feast. From that Easter-Day onwards the Church must, even without special institution, have celebrated the weekly-recurring memorial of His Resurrection, as that when He breathed on the Church the breath of anew life, and consecrated it to be His Representative. Thus, it was not only the memorial of His Resurrection, but the birthday of the Church, even as Pentatecost was her baptism day. On that Octave, then, the disciples were again gathered, under circumstances precisely similar to those of Easter, but now Thomas was also with them. Once more, and it is again specially marked: 'the doors being shut' [2 Significantly, the expression 'for fear of the Jews' no longer occurs. That apprehension had for the present passed away.], the Risen Saviour appeared in the midst of the disciples with the well-known saluation. He now offered to Thomas the demanded evidence; but it was no longer either needed or southt. With a full rush of feeling he yielded himself to the blessed conviction, which once formed, must immediately have passed into act of adoration: 'My Lord and my God!' The fullest confession this hitherto made, and which truly embraced the whole outcome of the new conviction concerning the reality of Christ Resurrection. We remember how, under similar circumstances, Nathnael had been the first to utter fullest confession. [a St. John i. 45-51.] We also remember the analogous reply of the Saviour. As then, so now, He pointed to the higher: to a faith which was not the outcome of sight, and therefore limited and bounded by sight, whether of the sense or of perception by the intellect. As one has finely remarked: 'This last and greatest of the Beatitudes is the pecuilar hertiage of the later Church' [1 Canon Westcott.], and thus most aptly comes as the consecration gift of that Church.

The next scene presented to us is once again by the Lake of Galilee. The manifestation to Thomas, and, with it, the restoration of unity in the Aspostic Circle, had originally concluded the Gospel of St. John. [a St. John xx. 30, 31.] But the report which had spread in the early Church, that Disciple whom Jesus loved was not to die, led him to add to his Gospel, by way fo Appendix, and account of the events with which this wxpectancy and connected itself. It is most instructive to the critic, when challenged at every step to explain why one or another fact is not mentioned or mentioned only in one Gospel, to find that, but for the correction of a possible misapprehension in regard to the aged Apostle, the Fourth Gospel would have contained no reference to the manifestation of Christ in Galilee, nay, to the presence of the disciples there before the Ascension. Yet, for all that St. John had it in his mind. And should we not learn from this, that what appear to us strange omissions, which, when held by the side of the other Gospel-narratives, seem to involve discrepancies, may be capable of the most satisfactory explanation, if we only knew all the circumstance?

The history itself sparkles like a gem in its own peculiar setting. It is of green Galilee, and of the blue Lake, and recalls the early days and scenes of this history. As St. Matthew has it, [b ST. Matt. xxviii. 16.] 'the eleven disciples went away into Galilee', probabley immediately after that Octava of the Easter. [2 The account of St. Luke (xxiv. 44-48) is a condensed narrative, without distinction of time or place, of what occurred during all the forty days.] It can scarcely be doubted, that they made known not only the fact of the Resurrection, but the trysting which the Risen One had given them, perhaps at that Mountain where He had spoken His first 'Sermon.' And so it was, that 'some doubted,' [c St. Matt. xxviii. 17.] and that He afterwards appeared to the five hundred at once. [d 1 Cor. xv 6.] But on that morning there were by the Lake of Tiberias only seven of the disciples. Five of them only are named. They are those who most closely kept in company with Him, perhaps also they who lived nearest the Lake.

The scene is introduced by Peter's proposal to go a-fishing. It seems as if the old habits had come back to them with the old associations. Peter's companions naturally proposed to join him. [3 The word 'immediately' in St. John xxi. 3 is spurious.] All that still, clear night they were on the Lake, but caught nothing. Did not this recall to them for former event, when James and John, and Peter and Andrew were called to be Aspostles, and did it not specially recall to Peter the searching and sounding of his heart on the morning that followed? [a St. Luke v. 1. 11.] But so utterly self-unconscious were they, and, let us add, so far is this history from any trace of legendary design, [1 Yet St John must have been accquainted with this narrative, recorded as it is by all three Synoptists.] that not the slightest indication of this appears. Early morning was breaking, and under the rosy glow above the cool shadows were still lying on the pebbly 'beach.' There stood the Figure of One Whom they recognised not, nay, not even when He spake. Yet His Words were intended to bring them this knowledge. The direction to cast the net to the right side of the ship brought them, as He had said, the haul for which they had toiled all night in vain. And moer than this: such a multitude of fishes, enough for 'the disciple whom Jesus loved,' and whose heart may previously have misgiven him. He whispered it to Peter: 'It is the Lord, 'and Simon, only reverently gathering about him his fisher's upper garment, [2 This notice also seems specially indicative that the narrator is himself from the Lake of Galilee.] cast himself into the sea. Yet even so, except to be sooner bu the side of Christ, Peter seems to have gained nothing by his haste. The others, leaving the ship, and transferring themselves to a small boat, which must have been attached to it followed, rowing the short distance of about one hundred yards, [3 About 200 cubits.] and dragging after them the net, weighted with the fishes.

They stepped on the beach, hallowed by His Presence, in silence, as if they had entered Church or Temple. They dared not even dispose of the netful of fishes which they had dragged on shore, until He directed them what to do. This only they notice, that some unseen hand had prepared the morning meal, which, when asked by the Master, they had admitted they had not of their own. And now Jesus directed them to bring the fish they had caught. When Peter dragged up the weight net, it was found full of great fishes, not less than a hundred and fifty-three in number. There is no need to attach any symbolic import to that number, as the Fathers and later writers have done. We can quite understand, nay, it seems almost natural, that, in the peculiar circumstances, they should have counted the large fishes in that miraculous draught that still left the net unbroken. [1 Canon Westcott gives, from St. Augustine, the points sof differecnc between this and the miarculous draught of fishes on the former occasion (St. Luke v.). These are very interesting. Fathers about the symbolic meaning of the number 153.] It may have been, that they were told to count the fishes, partly, also, to show the reality of what had taken place. But on the fire the coals there seems to have been only one fish, and beside it only one bread. [2 This seems implied in the absence of the article in St. John xxi. 9.] To this meal He now bade them, for they seem still to have hung back in reverent awe, nor durst they ask him, Who He was, well knowing it was the Lord. This, as St. John notes, was the third appearance of Christ to the disciples as a body. [3 St. John could not have meant His third appearance in general, since himself had recorded three previous manifestations.]

And still this morning of blessing was not ended. The frugal meal was past, with all its significant teaching of just sufficient provision for His servants, and abundant supply in the unbroken net beside them. But some special teaching was needed, more even that that to Thomas, for him whose work was to be so prominent among the Apostles, whose love was so ardent, and yet in its very ardour so full of danger to himself. For, our dangers spring not only from deficiency, but it may be from excess of feeling, when that feeling is not commensurate with inward strength. Had Peter not confessed, quite honestly, yet, as the event proved, mistakingly, that his love to Christ would endure even an ordeal that would disperse all the others? [a St. Matt. xxvi. 33; St. John xiii. 37.] And had he not, almost immediately afterwards, and though prophetically warned of it, thrice denied his Lord? Jesus had, indeed, since then appeared specially to Peter as the Risen One. But this threefold denial still, stood, as it were, uncancelled before the other disciples, nay, before Peter himself. It was to this that the threefold question to the Risen Lord now referred. Turning to Peter, with pointed though most gentle allusion to be danger of self-confidence, a confidence springing from only a sense of personal affection, even though genuine, He asked: 'Simon, son of Jona', as it were with fullest reference to what he was naturally, 'lovest thou Me more than these?' Peter understood it all. No longer with confidence in self, avoiding the former reference to the others, and even with marked choice of a different word to express his affection [4 Christ asks: and Peter answer:.] from that which the Saviour had used, he replied, appealing rather to his Lord's, than to his own consciousness: 'Yea, Lord, Thou knowest that I love Thee.' And even here the answer of Christ is characteristic. it was to set him first the humblest work, that which needed most tender care and patience: 'Feed [provide with food] May Lambs.'