Audio Download

“Journey Through the Kingdom to God’s Throne” – Part 1

Kingdom Fundamentals

[Study Aired Nov 5, 2024]

When beginning our study of our journey to the kingdom’s throne, we must first understand Christ’s fundamental teaching about the kingdom itself: “The kingdom of God cometh not with observation… for, behold, the kingdom of God is within you” (Luke 17:20-21). This truth establishes that our study of physical approaches to God’s presence – through gates, courts, and the temple itself – must be understood spiritually, for these patterns reveal internal realities in our approach to God.

The journey begins at the city gates: “Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together: Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD” (Psalm 122:2-4).

From there we proceed to the temple courts, where a middle wall of partition separated the outer court from the inner courts. This wall represented the law that kept Gentiles separate from Jews: “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Ephesians 2:14). As Paul further explains, Christ abolished “the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace” (Ephesians 2:15). This wall marked a boundary that Gentiles could not cross, as God commanded: “Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary” (Ezekiel 44:9). Christ removed this barrier, “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:14). Beyond this wall stood the inner courts: “Thus saith the LORD; Stand in the court of the LORD’s house” (Jeremiah 26:2), with “the glory of the LORD came into the house by the way of the gate whose prospect is toward the east” (Ezekiel 43:4). Within these courts stood the great altar and laver, both speaking of our purification in Christ. The brass altar, where sacrifices were offered, points to Christ’s sacrifice: “We are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10). The laver, where priests washed before service, represents our cleansing by God’s Word: “Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:25-26).

“Beyond this lay the temple building itself with the Holy Place containing the prescribed furnishings. The golden candlesticks were designed according to God’s specific pattern: “And thou shalt make a candlestick of pure gold… his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same” (Exodus 25:31). These candlesticks provided light in the Holy Place: “they shall light the lamps thereof, that they may give light” (Exodus 25:37). Their spiritual significance is revealed in the New Testament, where Christ shows that candlesticks represent His churches: “The seven candlesticks which thou sawest are the seven churches” (Revelation 1:20). This light must be maintained through obedience, for Christ warns: “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place” (Revelation 2:5). The prophet Zechariah connects this to the Spirit’s work: “Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zechariah 4:6).”

Finally, separated by the veil whose colors speak of Christ: “And he made the vail of blue, and purple, and crimson, and fine linen” (2 Chronicles 3:14). Like the tabernacle entrance, the blue represents His heavenly origin, the purple His royalty, the crimson His sacrifice, and the fine linen His perfect righteousness. This veil itself represented Christ’s flesh: “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:20).

The biblical pattern reveals progressive stages of drawing near to God’s presence, each with its own spiritual significance as “the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present” (Hebrews 9:8-9). This progression follows the pattern described by the psalmist: “They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:7), showing how each stage brings us closer to His presence and transforms us in the process.

The Apostle Paul reveals how we can understand spiritual things through physical things: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead” (Romans 1:20). Therefore, to begin our journey to the Most Holy Place, we must first enter through a gate, which is synonymous with door, for Jesus said, “I am the door: by me if any man enter in, he shall be saved” (John 10:9). This isn’t a physical door but a spiritual reality, further emphasized when He says, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). Only after passing through this entrance can we proceed along the path that leads to God’s presence, for “through him we both have access by one Spirit unto the Father” (Ephesians 2:18). As we study these doors and gates, and the path that gives us access to the Most Holy place we seek their spiritual significance, remembering Jesus’ words that “The words that I speak unto you, they are spirit, and they are life” (John 6:63), just as the tribes of Israel entered Jerusalem’s gates to go up to the temple: “Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD” (Psalm 122:4).

This spiritual entrance is described as narrow and demanding: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). This narrow way isn’t a physical path but an internal journey of transformation. As Solomon wrote, “The way of life is above to the wise” (Proverbs 15:24), and Isaiah confirms, “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it” (Isaiah 30:21). This spiritual way was foreshadowed throughout the Old Testament, where God provided physical patterns to teach spiritual truths about entering His presence.

The Old Testament provides several types and shadows that reveal Christ as our entrance to the kingdom. Consider first the door of Noah’s ark: “And the LORD said unto Noah, Come thou and all thy house into the ark… and the LORD shut him in” (Genesis 7:1,16). This single door of salvation foreshadowed Christ, who declared “I am the door” (John 10:9). Just as only those who entered through the ark’s door were saved, spiritual salvation comes only through Christ: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

The tabernacle entrance deepens this typology: “And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework” (Exodus 26:36). These colors prophetically speak of Christ. The blue represents His heavenly origin, for “He that cometh from heaven is above all” (John 3:31). The purple signifies His royalty, as He is “KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16). The scarlet points to His sacrifice, for “In whom we have redemption through his blood” (Ephesians 1:7). The fine twined linen shows His righteousness, for He “knew no sin” (2 Corinthians 5:21).

The Psalms reveal spiritual understanding of gates: “Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter” (Psalm 118:19-20). These verses point to Christ, who is our righteousness: “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).

The prophet Isaiah foresaw the spiritual nature of these gates: “Open ye the gates, that the righteous nation which keepeth the truth may enter in” (Isaiah 26:2). This righteousness comes not through external observance but through the faith of Christ: “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe” (Romans 3:22).

Ezekiel’s vision of the temple gate provides further insight: “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). This exclusive entrance prophetically speaks of Christ, who alone provides access to God.

These Old Testament types find their complete fulfillment in Christ’s New Testament declaration: “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). This teaching establishes that there is no legitimate spiritual access except through Christ, the true Door. Jesus further emphasizes this truth: “I am the door of the sheep… by me if any man enter in, he shall be saved” (John 10:7,9). This salvation isn’t merely the future but present reality, for “he that believeth on the Son hath everlasting life” (John 3:36). Having established Christ Himself as the only entrance, we must understand the internal conditions He produces in those entering through Him.

Access to this spiritual kingdom requires specific internal conditions. First among these is spiritual poverty: “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matthew 5:3). This spiritual poverty manifests as humility, for “God resisteth the proud, but giveth grace unto the humble” (James 4:6). David understood this when he wrote, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17).

Beyond humility, entering the kingdom requires profound internal transformation. Jesus declared, “Except a man be born again, he cannot see the kingdom of God” (John 3:3). This new birth is an internal reality, as David prayed, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10). Paul describes this as being “renewed in the spirit of your mind” (Ephesians 4:23).

The holy spirit plays a crucial role in this kingdom access. Jesus promised, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things” (John 14:26). This Spirit guides us into truth: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth” (John 16:13). The Spirit also helps in our weaknesses, “for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26).

The ultimate reality of kingdom access is Christ’s indwelling through the Spirit. Paul reveals this mystery as “Christ in you, the hope of glory” (Colossians 1:27). Jesus Himself promised this intimate dwelling: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). He later prayed for this reality: “I in them, and thou in me, that they may be made perfect in one” (John 17:23). This indwelling is so essential that Paul declares, “Now if any man have not the Spirit of Christ, he is none of his” (Romans 8:9).

Now that we understand Christ as the Door, we must learn how to seek and find this entrance. Jesus provides the key principle: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). This seeking isn’t physical but spiritual, for “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24).

The nature of this spiritual seeking is revealed in Christ’s words: “The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field” (Matthew 13:44). This parable teaches that finding the kingdom’s entrance requires valuing it above all else. As Solomon wrote, “If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:4-5).

This seeking involves the whole heart. God promises, “And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13). Half-hearted seeking won’t suffice, for “The kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12). This “violence” refers not to physical force but to the intensity of spiritual pursuit – a complete denial of self, as Christ taught: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23).

The process of seeking requires spiritual discernment, which itself is a divine gift. As Solomon prayed, “Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad” (1 Kings 3:9). Paul explains this necessity: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). Therefore, we must pray as David did, “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18).

Finding the entrance requires divine revelation. Jesus declared, “No man can come to me, except the Father which hath sent me draw (drag) him” (John 6:44). This dragging comes through the Spirit’s work: “For as many as are led (brought) by the Spirit of God, they are the sons of God” (Romans 8:14). We can’t find the entrance through natural wisdom but only through God’s revealing Spirit.

The seeking process involves stripping away false dependencies. Jesus taught, “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:26). This doesn’t mean literal hatred but rather putting Christ above all other relationships and dependencies.

This seeking requires persistence. Jesus illustrated this through the parable of the widow: “And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?” (Luke 18:7). He taught this parable specifically that “men ought always to pray, and not to faint” (Luke 18:1).

Our entrance through Christ requires putting away old patterns of thinking and living. Paul emphasizes this: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:22-24). This transformation happens as we are given to yield to Christ’s indwelling life.

The Spirit leads us to diligently search the Scriptures, as Jesus commanded: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39). Yet this searching must transcend mere intellectual study. As Paul explains, “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God” (1 Corinthians 2:12).

Our seeking involves intense spiritual warfare. We face opposition from our flesh, for “the flesh lusteth against the Spirit, and the Spirit against the flesh” (Galatians 5:17). The world system opposes us, hence John’s warning: “Love not the world, neither the things that are in the world” (1 John 2:15). Beyond these, we face spiritual opposition, for “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6:12). Therefore we must “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:11). This armor includes “having your loins girt about with truth, and having on the breastplate of righteousness… taking the shield of faith… and the sword of the Spirit, which is the word of God” (Ephesians 6:14,16-17).”

Throughout this seeking, persistent prayer becomes our lifeline. Jesus promises, “Ask, and it shall be given you; seek, and ye shall find; knock, and it (the door, Jesus Christ) shall be opened unto you” (Matthew 7:7). This prayer must flow from faith, align with God’s will, and persist without ceasing. As Paul instructs, we should be “Praying always with all prayer and supplication in the Spirit” (Ephesians 6:18).

Our journey isn’t solitary. God places us in fellowship with other believers, warning us against “forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25). Through this fellowship, we experience mutual edification and growth, for the body is “fitly joined together” (Ephesians 4:16).

As we consider the evidences of having found the kingdom’s entrance, we must remember Christ’s foundational teaching that “the kingdom of God is within you” (Luke 17:20-21). Therefore, the evidence appears first in our internal spiritual condition before manifesting in external ways. Jesus taught, “Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit” (Matthew 7:17).

The first evidence is a new spiritual understanding. Paul describes this transformation: “Therefore if any man be in Christ, he is a new creature: old things are passed(ing) away; behold, all things are become(ing) new” (2 Corinthians 5:17). This new understanding comes through the Spirit, for “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).

A clear evidence appears in our relationship to sin. John writes, “Whosoever is born of God (the new man) doth not commit sin; for his seed remaineth in him: and he cannot sin, because he (the new man) is born of God” (1 John 3:9). This doesn’t mean sinless perfection, but rather a fundamental change in our relationship to sin. Paul explains this transformation: “For sin shall not have dominion over you: for ye are not under the law, but under (chastening) grace” (Romans 6:14), for “whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6).

The presence of divine love provides another crucial evidence. John states plainly, “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14). This love isn’t natural affection but supernatural, flowing from God Himself: “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Romans 5:5).

Evidence appears in a new relationship with God’s Word. Where once the Scriptures might have seemed dry or confusing, now they become our essential nourishment. As Jeremiah testified, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart” (Jeremiah 15:16). Job expressed similar devotion: “I have esteemed the words of his mouth more than my necessary food” (Job 23:12). The psalmist declares, “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!” (Psalm 119:103). This fulfills what God taught Israel: “man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live” (Deuteronomy 8:3).

A transformed prayer life provides further evidence. Paul describes this change: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15). Prayer becomes communion rather than obligation, for “the Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:16).

Changed priorities mark those who have found the kingdom’s entrance. As Paul testifies, “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Philippians 3:7-8). Worldly attractions lose their appeal, for “if any man love the world, the love of the Father is not in him” (1 John 2:15).

Evidence appears in our response to trials. James writes, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience” (James 1:2-3). Rather than being defeated by difficulties, we find them working spiritual growth, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

Perhaps the most profound evidence is Christ’s increasing manifestation in our lives. Paul describes this process: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). This manifestation brings increasing conformity to His image, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son” (Romans 8:29).

Finally, true entrance into the kingdom produces an earnest anticipation of Christ’s return. Paul describes believers as those who “love his appearing” (2 Timothy 4:8). This hope purifies us: “And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:3).

Having understood how we enter the kingdom through Christ, our next study will examine the gates of Jerusalem as they reveal deeper aspects of our spiritual journey. As the psalmist declares, “The LORD loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God” (Psalm 87:2-3). Each gate in Jerusalem’s walls held specific purpose and position, providing profound insights into our ongoing spiritual walk. From the Sheep Gate where sacrifices entered the city, to the Water Gate where Ezra read the law, to the Valley Gate representing humility – each entrance teaches vital spiritual truth.

As Paul explains, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11). Lord willing we will discover how these ancient gates, arranged by divine wisdom, illuminate our path of spiritual growth and transformation in Christ.