Ezekiel 44:1–31 The Gate for the Prince

[Study Aired January 20, 2025]

INTRODUCTION

Today’s study is about the east gate of the temple designated for the princes. It also shows the Lord’s criticism of the house of Israel for their unfaithfulness and the need for the priests to be more circumspective in the future. The third point raised has to do with the degrading of the Levites because of their idolatry. Finally, the study centers on the establishment of the priesthood in the family of Zadok and the rules governing their election as priests.

The Gate for the Prince

Eze 44:1  Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. 
Eze 44:2  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. 
Eze 44:3 It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.

The outer gate to the sanctuary was shut because we were not worthy to enter the temple because of our sins which had reached the heavens. In other words, our hearts and minds were not ready yet to become the habitation of the Lord because of our sins as the man of sin (our flesh) sits in our temple claiming to be God.

2Th 2:3  Let no man deceive you by any means: for that day shall not come, except there comes a falling away first, and that man of sin be revealed, the son of perdition;
2Th 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

As indicated in previous study, the east refers to the beginning of the rising of the sun. The Lord taking us back to the east gate is to remind us of the beginning of His work in us as He comes to us with the spirit of His mouth and His brightness to cause the sun, signifying our Lord Jesus Christ, to rise within us.

In verse 2, we are given the reason the gate was shut such that no man can enter in. It was because our Lord Jesus Christ had entered by the gate. This implies the Lord coming to us with the spirit of His mouth and His brightness to begin the judgement of our old man or flesh, and until the seven plagues, signifying our complete judgement, are completed, we cannot offer our bodies as the temple for the Lord.

Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

In verse 3, we are told that only the prince can sit within the temple to eat bread before the presence of the Lord. The prince here refers to the Lord’s elect. We are the ones that the Lord is opening our hearts and minds to see and hear the mysteries of the kingdom of the Lord.

Mat 13:11  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
Mat 13:12  For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

Mat 13:16  But blessed are your eyes, for they see: and your ears, for they hear.
Mat 13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

As stated in verse 3, it is through the east gate that we enter the temple and it is through the same gate that we leave the temple. The east gate represents the beginning of the Lord coming with the spirit of His mouth and His brightness to make our hearts and minds His habitation. When we refuse to grow in Him, we end up leaving through the same east gate. The east gate therefore represents our falling away also.

Heb 6:4  For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
Heb 6:5  And have tasted the good word of God, and the powers of the world to come,
Heb 6:6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Eze 44:4  Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. 

In the previous study, we went into details to explain what the glory of the Lord signifies. This is what we said:

The cloud represents the Lord’s elect and therefore we can say that the glory of the Lord always appears in His elect.

Exo 40:34  Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. 

Exo 24:16  And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

The fact that the cloud covered mount Sinai for six days is to show us that the cloud represent the Lord’s elect since the number six is the number of man. What we also need to understand is that anytime there is the glory of the Lord in the cloud, there is the speaking of the Lord. This glory of the Lord is therefore being able to hear the voice of the true shepherd or our Lord Jesus Christ from the midst of the fire. 

Deu 5:24  And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. 

From the midst of the fire signifies that seeing the glory of the Lord also means being judged. At the end of the day, this is what the glory of the Lord does to us, His elect:

1Sa 2:8  He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.

The glory of the Lord is therefore His works in us His elect, first, and later, in another age, the rest of all humanity.  

Psa 104:31  The glory of the LORD shall endure forever: the LORD shall rejoice in his works. 

Isa 4:5  And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. 

Hab 2:14  For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

The works of the Lord is preparing His temple, which is our bodies for Him to dwell in.

The glory of the Lord filling the house of the Lord in verse 4 therefore means the Lord doing His work of cleansing of our hearts and minds to dwell in. Bringing Ezekiel to the north gate means that this work of cleansing involves the Lord’s judgement of our flesh or old man as the north signifies judgement.

Jer 1:13  And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.
Jer 1:14 Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

Jer 4:6  Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.

Ezekiel falling upon his face when he saw the glory of the Lord means that it is when we see the works of the Lord in our lives that we come to worship Him in truth and in spirit.

Eze 44:5  And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary. 

Here in verse 5, the Lord told Ezekiel to pay attention to the rules and regulations of the house of the Lord and everyone that goes in and comes out of the sanctuary. The rules and regulations pertain to the pattern that was shown Moses on Mount Sinai.

Exo 25:9  According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

Exo 25:40  And look that thou make them after their pattern, which was shewed thee in the mount.

The pattern relates to how the Lord builds His temple within us through His judgement and the opening of our eyes and ears to see and hear the mysteries of the kingdom. Paying attention to those who enter in and those who go out is another way of saying that we should try every spirit to see if it is of the Lord.

1Jn 4:1  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
1Jn 4:2  Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
1Jn 4:3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

Eze 44:6  And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, 
Eze 44:7  In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. 
Eze 44:8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. 

These verses affirm to us the fact that we should try every spirit to see if it is of the Lord. This is because some have entered in to spy on our liberty in Christ. These are the rebellious who try to come in with their abominations to defile our temple. These abominations are the false doctrines which become the idols of our hearts and pollutes our hearts and minds. As a result, we are not able to take care of the holy things which refer to the truth of the word of the Lord. These men try to find their way into leadership to destroy the Lord’s people. In Paul’s days, these men were called the concision.

Php 3:2  Beware of dogs, beware of evil workers, beware of the concision.

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

The Degrading of the Levites

Eze 44:9  Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. 
Eze 44:10  And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity. 

In verse 9, we are informed that if we are not circumcised in heart and flesh, we shall not enter into the sanctuary of the Lord. Being uncircumcised in heart and flesh means that we have not gone through the judgement of the Lord and therefore we have not submitted to the Lord or learnt righteousness. In this age, it is only the Lord’s elect who are being judged and therefore those who are not circumcised are not part of the Lord’s elect or the general assembly of the Lord’s firstborn.

1Pe 4:17  For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
1Pe 4:18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

The Levites here in verse 10 are not priests and therefore are not sons of Zadok. They signify our brothers and sisters in Babylon or the physical churches of this world who have gone astray as a result of the idols of their hearts which represent false doctrines. In this particular case, these Levites represent the leadership in the churches of this world who shall be punished for their sins in an age to come.

Eze 44:11  Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them. 
Eze 44:12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.   

These Levites are the ministers who have charge of the gates of the house. That is to say that they are the ones who help us when we come out of the world to start our walk with Christ but as Jesus said, they end up making us children of hell.

Mat 23:15  “How horrible it will be for you, scribes and Pharisees! You hypocrites! You cross land and sea to recruit a single follower, and when you do, you make that person twice as fit for hell as you are. (GW)

In verse 12, we are informed that because these Levites minister based on the idols of their hearts, they have caused the house of the Lord to fall into iniquity and therefore shall be punished for their sins. In time past, we were like these Levites, however, the Lord showed us mercy and delivered us from Babylonian captivity.

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
2Pe 2:13  And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceiving while they feast with you;
2Pe 2:14  Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
2Pe 2:15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;

Eze 44:13  And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed. 
Eze 44:14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 

Both the leaders of the churches of this world and they who worship with them shall not come near the Lord to do the office of a priest unto the Lord. When we were in Babylon, we thought we were the royal priesthood. However, it was when we came to the assembly of the Lord’s elect that we realized that we did not have a clue as to what qualifies a person to be a priest. As stated earlier, not coming near to the holy things of the Lord means not being given to know the mysteries of the kingdom of the Lord. The most holy place is our hearts and minds which have been cleansed of falsehood by the judgement of the Lord. Not being given to come near the holy place therefore implies not being judged in this age. When we are not being judged, then it means we are bearing our shame and abominations since judgement leads to righteousness.

Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

1Pe 4:1  Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1Pe 4:2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

In verse 14, we are told that these Levites or our brothers and sisters in Babylon are keepers of the charge of the house. We were all under the guidance of these Levites until the appointed time, when Christ comes to us with the spirit of His mouth and His brightness.

Gal 4:1  Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
Gal 4:2  But is under tutors and governors until the time appointed of the father.
Gal 4:3  Even so we, when we were children, were in bondage under the elements of the world:
Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
Gal 4:5 To redeem them that were under the law, that we might receive the adoption of sons.  

2Th 2:7  For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
2Th 2:8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

The Establishment of the Priesthood

Eze 44:15  But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD: 
Eze 44:16  They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge. 
Eze 44:17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.

The Levites priests of the sons of Zadok represent the Lord’s elect. We are those that keep charge of the Lord’s sanctuary when the children of Israel, who signify Babylon, went astray from the Lord. Keeping charge of the sanctuary means ministering to the Lord by offering Him the fat and the blood. The fat we offer is our peace offering to the Lord by fire. In other words, as we go through the Lord’s judgement, we have peace with God. The blood we offer is our lives dedicated to the Lord as we go through His judgement since the life of the flesh is in the blood.

2Ch 7:7  Moreover Solomon hallowed the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and the fat of the peace offerings, because the brasen altar which Solomon had made was not able to receive the burnt offerings, and the meat offerings, and the fat.  

Lev 17:6  And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.

Rom 5:1  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

The requirement for ministering in the inner court to the Lord as priests is putting on linen garments. This linen garment represents our righteousness. As we know, we learn righteousness through the Lord’s judgement. Therefore, if we are to minister before the Lord, then we need to go through the Lord’s judgement.

Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
Rev 19:8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

We are not to wear wool or anything that causes us to sweat as we minister before the Lord. The presence of sweat reveals to us that we are exerting our strength or effort. We are therefore not to use our strength or willpower as we come to worship the Lord in truth and in spirit. We need to experience rest in the Lord, fully assured that it is the Lord who works in us both to will and to do of His good pleasure – not by our own selves.

Heb 4:9  There remaineth therefore a rest to the people of God.
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Heb 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Eze 44:18  They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with anything that causeth sweat. 
Eze 44:19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.  

The linen turbans that we are to cover our heads with is to let us know our role as the bride of Christ to submit to Him. The linen undergarment is part of the linen garment which speaks of our righteousness.

1Co 11:13  Judge in yourselves: is it comely that a woman pray unto God uncovered?
1Co 11:14  Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
1Co 11:15  But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

In verse 19, we are told that if we are to come into the outer court to the people, we must put off our linen garment and put on other garments. This is to let us know that, to the people in the outer courts who represent our brothers and sisters in the churches of this world, we do not signify the royal priesthood as they see us wearing ordinary clothes like them. However, to the  Lord’s elect, we are the priests of the Lord recognized by the linen garment we wear to minister to the Lord. Because they do not see us as the Lord’s priests, but as ordinary people, we cannot sanctify them through the word.

The Rules Governing the Priesthood

Eze 44:20  Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads. 
Eze 44:21  Neither shall any priest drink wine, when they enter into the inner court. 
Eze 44:22  Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

The shaving of our heads means that we do not have a covering before the Lord who is our husband. In other words, shaving our heads means that we are not submitting to our husband, Christ. Thus, being commanded not to shave our heads means that we must submit to Christ. On the other hand, we must not let our hair grow long. This is to let us know that we must do all things in moderation.

Php 4:5  Let your moderation be known unto all men. The Lord is at hand.

As stated in verse 21, we must not drink wine as priests when we are ministering before the Lord. To understand this verse, we need to look at the negative application of wine. On a positive note, wine refers to the word of the Lord as shown in the following verses:

Num 18:12  All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

Deu 33:28  Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

On a negative note, wine symbolizes false doctrines as follows:

Pro 20:1  Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

Not drinking wine as priests therefore means that we must avoid false doctrines so that we are not deceived.

In verse 22, we are warned as priests not to marry a widow or a woman that is divorced. The widow or a woman that is divorced here represents our brothers and sisters in Babylon. Our union with them may take us back to Babylonian captivity. On the other hand, we are advised to marry from the Lord’s elect represented here by the maidens of the house of Israel or a widow that had a priest before.

Eze 44:23  And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean. 
Eze 44:24  And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths. 

As priests of the Lord, we are required to teach the Lord’s elect the difference between the holy and the profane, or the clean and the unclean. The holy or the clean here signifies the truth of the word of the Lord. The profane or unclean is false doctrines. When we came into the assembly of the Lord’s firstborn, or Jerusalem which is above, through what every joint supplies, we have come to see clearly the difference between the holy and the profane.

In verse 24, priests must perform the role of judges and make decisions based on the word of the Lord when there are disputes.

1Co 6:2  Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
1Co 6:3 Know ye not that we shall judge angels? how much more things that pertain to this life?

We are also required as priests to be obedient to the words of the Lord and also to keep the sabbath. Keeping the sabbath means that we have come to cease from our own strivings and have come to rest in the Lord.

Heb 4:9  There remaineth therefore a rest to the people of God.
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Heb 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Eze 44:25  And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.

A priest must not come near a dead body to be defiled by it. The dead body here refers to the false messengers of the gospel in the churches of this world. We must therefore not pay attention to these false messengers in our homes through TV and other social media. Here in verse 25, we are told that we can be defiled through the dead body of a father, mother, son, daughter or an unmarried sister. Our father and mother here are those that we esteem to have helped us with our walk with Christ. Sons and daughters are those we have helped to be established in the faith. Brother and sister are those we fellowship with. This warning is to highlight the fact that we must always search the scriptures, just like the Berean church, to see that what we hear is the truth.

Act 17:11  The people of Berea were more open-minded than the people of Thessalonica. They were very willing to receive God’s message, and every day they carefully examined the Scriptures to see if what Paul said was true.

Eze 44:26  And after he is cleansed, they shall reckon unto him seven days. 
Eze 44:27  And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD. 

When we are defiled through false doctrine and we repent, we are to wait for a complete period of time, symbolized by seven days, as determined by the elders, to continue ministering to the Lord which is the same as ministering to our brothers and sisters.

Mat 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Offering of a sin offering means confessing our sins to the Lord who will forgive us our sins and cleanse us from all unrighteousness.

1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Eze 44:28  And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession. 
Eze 44:29  They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs. 

The fact that we are given no inheritance here on earth and that our possession is Christ means that what the Lord possesses as He overcame is ours as we see physical inheritance passes away.

Rev 3:21  To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Mat 6:19  Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
Mat 6:20  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Because the Lord overcame, He is sitting on a throne at the right hand of God. We too shall sit with Christ on thrones, which implies that we shall reign over the physical kingdoms of this world and also judge the whole world.

Rev 20:4  And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

Verse 29 is telling us that our portion in this life is to eat what the Lord has freely given to us – the meat offering, the sin offering, the trespass offering and every dedicated thing in Israel. All of these offerings, including the dedicated thing in Israel, all refer to the truth of His words. It is indeed a privilege to be given to know the mysteries of the kingdom of heaven.

Mat 13:11  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

Mat 13:16  But blessed are your eyes, for they see: and your ears, for they hear.
Mat 13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Eze 44:30  And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest’s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. 
Eze 44:31 The priests shall not eat of anything that is dead of itself, or torn, whether it be fowl or beast. 

We, His elect, are privileged to taste of the first fruits of all things. In other words, we are the first to be resurrected, the first to be given the keys of the kingdom of heaven, the first to overcome, the first to reign with Christ, the first to be saviors of the world, etc. The priest being given the first of the dough signifies the Lord’s elect being given to be the first to understand the mysteries of the kingdom of heaven. This is what will cause us to become a blessing to all humanity as shown in verse 30.

In verse 31, we are admonished not to eat anything that is dead of itself or torn, whether a fowl or beast. This is referring to false doctrines propagated by the evil one (fowls of the air) and by human wisdom and tradition (beast). We, His elect, are not to compromise with any false doctrine as it has the tendency to leaven the whole dough.

Gal 5:7  Ye did run well; who did hinder you that ye should not obey the truth?
Gal 5:8  This persuasion cometh not of him that calleth you.
Gal 5:9 A little leaven leaveneth the whole lump.

May the Lord in His mercy, uphold us with His power, to live a life that is pleasing to Him. Amen!!

“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).