Audio Download

“Journey Through the Kingdom to God’s Throne” – Part 2

The Gates of Jerusalem

[Study Aired Nov 12, 2024]

Our previous study established the foundational pattern for approaching God’s presence, demonstrating how physical structures reveal spiritual realities. Beginning with the city gates,  “Let us go into the house of the LORD Our feet shall stand within thy gates, O Jerusalem” (Psalm 122:1-2), we learned that Christ is the only door and entrance (John 10:9), accessed through a narrow way (Matthew 7:13-14). The study then progressed to the temple courts, examining the significance of the middle wall of partition that separated Gentiles from Jews, and how Christ broke down this wall (Ephesians 2:14-15). Within these courts stood the altar and laver, representing our purification in Christ. Moving inward to the temple building itself, we saw how the golden candlesticks represented churches, and the veil represented Christ’s flesh, revealing progressive stages of drawing near to God.

The study then detailed the requirements for spiritual entrance, emphasizing spiritual poverty and humility, internal transformation through new birth, the holy spirit’s crucial role, and Christ’s indwelling through His Father’s spirit. This process of seeking entrance demands whole-hearted seeking, stripping away false dependencies, engaging in spiritual warfare, maintaining persistent prayer, and participating in fellowship with believers.

Finally, the study outlined evidences of having found the entrance: new spiritual understanding, a changed relationship to sin, the presence of divine love, a new relationship with God’s Word, transformed prayer life, changed priorities, different responses to trials, and Christ’s increasing manifestation in our lives. Throughout, the study emphasized that these physical patterns reveal internal spiritual realities in our approach to God, as we are transformed through Christ’s work in us.

Building on these foundations, we now focus specifically on the gates of Jerusalem. These gates served as entrances to the physical city, but in reality they are types and shadows of the New Jerusalem, which John describes in Revelation: “And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel” (Revelation 21:12).

The spiritual significance of these gates connects to Christ as “the door” through which we must enter: “I am the door: by me if any man enter in, he shall be saved” (John 10:9). He further warns against attempting to enter by any other means: “Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber” (John 10:1). Christ’s body is part of Him: “For we are members of his body, of his flesh, and of his bones” (Ephesians 5:30), and “Now ye are the body of Christ, and members in particular” (1 Corinthians 12:27).

In this age, the elect (Christ’s body) enter through these spiritual gates, as Christ declares “strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:14). In the ages to come, the rest of mankind will enter through these gates via Christ and His body, for “the gates of it shall not be shut at all by day… And they shall bring the glory and honour of the nations into it” (Revelation 21:25-26). This aligns with God’s purpose that all will eventually come to Christ: “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32), through His body, which is “the fulness of him that filleth all in all” (Ephesians 1:23).

The number of gates being twelve itself carries deep spiritual significance, representing foundation and completion. As Paul declares, “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). Just as there were twelve tribes of Israel according to divine purpose, and twelve apostles chosen by Christ, these twelve gates represent God’s complete and perfect work within us, for He is “working all things after the counsel of his own will” (Ephesians 1:11). “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6).

God reveals these spiritual truths progressively, as He declared through the prophet Isaiah: “Whom shall he teach knowledge? and whom shall he make to understand doctrine? For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (Isaiah 28:9-10). Through this principle, we see these gates not merely as historical structures but as patterns revealing Christ’s complete work in us. As Hebrews confirms, “the law having a shadow of good things to come, and not the very image of the things” (Hebrews 10:1).</P.

The gates are described in several scriptural accounts – Nehemiah details their rebuilding in a circular pattern beginning and ending with the sheep gate, Ezekiel’s vision reveals their arrangement (Ezekiel 48:31-34), and John describes them in Revelation.

We must remember that Christ Himself fulfills what each gate represents, for “in him dwelleth all the fulness of the Godhead bodily, and ye are complete in him” (Colossians 2:9-10). These gates together represent the complete foundation of our spiritual experience in Christ, who works all things according to His perfect will.

The Sheep Gate

Our journey begins with the Sheep Gate, holding unique significance as both the starting and ending point in Nehemiah’s account: “Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate” (Nehemiah 3:1). Seeing that this gate appears both first and last reveals a profound spiritual truth – all spiritual experience begins and ends with Christ.

The Sheep Gate served as the entrance through which sacrificial animals were brought into Jerusalem for offerings at the temple. This physical purpose points us to Christ, who declared, “I am the door of the sheep” (John 10:7). The connection between this gate and sacrifice is not incidental, for Jesus is “the Lamb of God, which taketh away the sin of the world” (John 1:29).

That priests built this gate carries additional significance, for Christ is both our sacrifice and High Priest: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Hebrews 7:26-27).

This gate teaches us that all spiritual experience begins with sacrifice and death – Christ’s sacrifice and death for us and our sacrifice and death with Him. As Paul declares, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20). This principle of sacrifice continues in our walk, for Paul urges, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1).

The Fish Gate

Once we have entered through Christ’s sacrifice (Sheep Gate), we naturally begin to manifest His heart for others. The Fish Gate is described in Nehemiah 3:3: “But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof.”

Matthew 4:19 states “And he saith unto them, Follow me, and I will make you fishers of men.” This commission to be fishers of men aligns powerfully with Mark 16:15: “And he said unto them, Go ye into all the world, and preach the gospel to every creature.”

The Fish Gate also teaches us about divine provision and multiplication. When Christ fed the multitudes, He used fish as part of the miracle: “And they say unto him, We have here but five loaves, and two fishes… And they did all eat, and were filled” (Matthew 14:17,20). This shows how God multiplies our small offerings in His service to others.

The Old Gate

After experiencing Christ’s sacrifice (Sheep Gate) and beginning to manifest His heart for souls (Fish Gate), we come to the Old Gate: “Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:6).

While “old” often carries a negative connotation in scripture, as in “the old man, which is corrupt according to the deceitful lusts” (Ephesians 4:22), it also represents established truth and wisdom when referring to God’s ways. This positive meaning appears in God’s call through Jeremiah: “Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls” (Jeremiah 6:16). These “old paths” represent foundational truths that never change, just as Christ Himself “is the same yesterday, and today, and forever” (Hebrews 13:8).

The Old Gate thus teaches us the importance of established, foundational truth. As Paul warns, “Be not carried about with divers and strange doctrines” (Hebrews 13:9). These ancient truths aren’t meant to be modified or modernized but preserved and protected, for “the words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this generation forever” (Psalm 12:6-7).

The Ephraim/Corner Gate

Moving forward from foundational truths, we come to the Ephraim Gate, also known as the Corner Gate: “From above the gate of Ephraim, and above the old gate” (Nehemiah 12:39), and “Moreover Uzziah built towers in Jerusalem at the corner gate” (2 Chronicles 26:9).

The name Ephraim carries great spiritual significance. Joseph named his son Ephraim saying, “For God hath caused me to be fruitful in the land of my affliction” (Genesis 41:52). This speaks to spiritual multiplication even in times of trial, a principle Paul confirms: “But we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope” (Romans 5:3-4).

As the Corner Gate, this entrance represents Christ as the chief cornerstone: “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Ephesians 2:20). This corner stone function joins walls together, revealing how spiritual growth and body unity work together: “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:15-16).

The Valley Gate

After experiencing fruitfulness and unity, we come to the Valley Gate: “The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:13). This gate’s name suggests lowliness and humility.

True spiritual growth requires descent before ascent, following Christ’s own pattern: “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13). “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). Following this pattern, Christ teaches us “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matthew 5:3). The Valley Gate reminds us of David’s words: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17).

This brokenness is not an end in itself but a means of experiencing God’s presence: “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15).

The Valley Gate teaches that true spiritual authority comes through humility: “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10). This principle was demonstrated perfectly in Christ, who “being found in fashion as a man, he humbled himself… Wherefore God also hath highly exalted him” (Philippians 2:8-9).

The Dung Gate

Following the path of humility, we encounter the Dung Gate: “But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:14). This gate served for removing waste from the city, teaching profound truths about purification and cleansing.

True humility leads to honest recognition of what must be purged from our lives. Paul demonstrates this principle: “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but dung, that I may win Christ” (Philippians 3:7-8).

This cleansing process is both initial and ongoing. God promised through Ezekiel: “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you” (Ezekiel 36:25). Christ Himself speaks of this purging work: “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit” (John 15:2).

The Fountain Gate

After purging comes the Fountain Gate: “But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:15). The sequence is significant – only after purging can we fully experience the flow of living water.

Christ revealed the spiritual significance: “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive)” (John 7:37-39).

The prophet Jeremiah identified two serious problems: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). The Fountain Gate teaches us to return to the true source – Christ Himself.

This living water produces continual freshness and fruitfulness: “And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper” (Psalm 1:3).

The Water Gate

Following the flowing fountain, we come to the Water Gate: “Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east” (Nehemiah 3:26). Uniquely, this is the only gate not mentioned as needing repair, suggesting the eternal, unchanging nature of God’s Word.

At this gate, Ezra read God’s Word to the people: “And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel” (Nehemiah 8:1).

The Water Gate represents the cleansing power of God’s Word: “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26). As David asked, “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word” (Psalm 119:9).

The location “toward the east” is significant, as east in Scripture represents God’s glory and Christ’s coming. God’s Word always points us to Christ: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39). “And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.” (Ezekiel 43:2).

The Horse Gate

After experiencing the washing of the Word, we come to the Horse Gate: “From above the horse gate repaired the priests, every one over against his house” (Nehemiah 3:28). In Scripture, horses are often associated with warfare: “The horse is prepared against the day of battle: but safety is of the LORD” (Proverbs 21:31).

The placement after the Water Gate is significant, as God’s Word equips us for battle. Paul describes this as “the sword of the Spirit, which is the word of God” (Ephesians 6:17). Our warfare is spiritual, not carnal: “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:3-5).

Christ Himself leads us in this warfare: “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (Revelation 19:11). Our victory comes through Christ dwelling in us by His Father’s spirit: “ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world” (1 John 4:4).

The East Gate

After spiritual warfare comes the East Gate. Scripture reveals specific truths about this gate through Ezekiel’s vision: “Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut” (Ezekiel 44:1-2).

The glory of God approaches from this direction: “And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory” (Ezekiel 43:2), and enters through this gate: “the glory of the LORD came into the house by the way of the gate whose prospect is toward the east” (Ezekiel 43:4). Christ also connects His coming to the east: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Matthew 24:27).

This gate’s unique characteristic of being shut after the Lord enters reveals profound truth about Christ and His elect. Just as the gate is shut with the Lord inside, our union with Christ is secured by the Father’s will: “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one” (John 10:28-30).

The Miphkad Gate

Following the East Gate, we come to the Miphkad Gate: “After him repaired Malchiah the goldsmith’s son unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner” (Nehemiah 3:31). This gate is also known as the Prison Gate: “and they stood still in the prison gate” (Nehemiah 12:39).

The word ‘Miphkad’ relates to appointment, numbering, or inspection, connecting to judgment. Christ is the judge: “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). Yet for Christ’s elect, this judgment perfects us in this age: “But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Corinthians 11:32).

That this gate was repaired by “the goldsmith’s son” points to Christ’s purifying work: “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver” (Malachi 3:2-3).

Return to the Sheep Gate

Finally, we return to where we began – the Sheep Gate. This return represents a deeper experience of Christ’s sacrifice. As Paul describes: “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body” (2 Corinthians 4:10).

This circular journey reflects Christ’s declaration: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:8). Each return finds us knowing Him more fully so we are able to: “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18).

The elect’s journey through these gates does not represent aimless repetition but spiral growth – each return to the Sheep Gate brings us to a higher level of experiencing Christ, “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13).

All spiritual experience leads back to and flows from Christ’s sacrifice. As John saw in his vision, all worship centers around “the Lamb that was slain” (Revelation 5:12). Through His Father’s spirit dwelling in us, He continues working until completion: “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). Each circuit through these gates represents another layer of this perfect work.

This completion of the circle teaches us that our deepest spiritual experiences always bring us back to deeper appreciation and experience of Christ’s death working in us, that His life might be more fully manifested. For He is “the author and finisher of our faith” (Hebrews 12:2), working all things according to His perfect will.

Conclusion: The Complete Journey

Having examined each gate’s spiritual significance, we understand that these gates represent internal spiritual realities that Christ works in us through His Father’s spirit. As Christ declared, “the kingdom of God is within you” (Luke 17:20).

The complete journey through these gates reveals progressive aspects of Christ’s work in His elect. We begin at the Sheep Gate, representing Christ’s sacrifice and our death with Him, then move to the Fish Gate where His heart for others manifests through us. The Old Gate grounds us in foundational truth, leading to the Ephraim/Corner Gate of spiritual fruitfulness and unity. Through the Valley Gate we learn true humility, followed by the Dung Gate’s purging and cleansing work. The Fountain Gate brings the Spirit’s flow, while the Water Gate provides washing by the Word. At the Horse Gate we engage in spiritual warfare, before coming to the East Gate where Christ’s glory is revealed. The Miphkad Gate brings His judgment and deliverance, finally returning us to the Sheep Gate for a deeper experience of death and resurrection.

This progression isn’t merely sequential but cyclical and deepening. As Paul describes, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

The internal nature of these gates means we cannot progress through our own effort. Christ Himself, through His Father’s spirit, must work these realities in us: “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

As we look ahead to studying the Temple Mount and its courts, we remember that this progression leads to deeper communion with God. As David wrote, “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple” (Psalm 27:4).

Like the physical temple pattern, our spiritual journey reveals Christ dwelling in His elect through His Father’s spirit. As God promised, “I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Corinthians 6:16).

All these types and shadows find their fulfillment in Christ and His work in us, “for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10). As Paul declares, “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20), and “Christ is all, and in all” (Colossians 3:11).

As we move to our next studies of the Temple Mount, its courts, furnishings, and progression to the Most Holy Place, we’ll discover more about our spiritual journey into fuller knowledge and experience of Christ. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3).