The Amethyst

Royal Purple and the Stone That Bypasses the Old Man

[Study Aired March 24, 2026]

Introduction

Throughout this series, we have established that the three great gemstone passages of Scripture — the high priest’s breastplate (Exodus 28), the anointed cherub’s covering (Ezekiel 28), and the foundations of New Jerusalem (Revelation 21) — form a unified typological witness to God’s two-stage plan: natural first, spiritual afterward. The stones that appear across all three contexts declare truths that span the full arc of redemptive history. Yet among the twelve stones of the breastplate, some transfer across all three contexts, some transfer across none, and some move selectively — appearing in the beginning and the end while bypassing the middle. It is in that selectivity that God often inscribes His most precise instruction.

The amethyst is precisely such a stone. It holds its appointed place on the breastplate of the high priest —

And the third row a ligure, an agate, and an amethyst (Exodus 28:19)

— and it anchors the final foundation of New Jerusalem —

the twelfth, an amethyst (Revelation 21:20).

But when we search the Ezekiel 28 passage for this stone, we find only absence. The cherub’s covering contains no amethyst. Among the nine stones listed there, the purple stone does not appear.

“Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). God’s two-stage plan governs all of redemptive history, and the movement from Stage 1 shadow to Stage 2 substance is precisely the path the amethyst travels. The Ezekiel context — which this series has established as representing the first Adam in his natural/carnal state, created first by divine design — is simply not on this stone’s route. The creature was made subject to vanity “not willingly, but by reason of him who hath subjected the same in hope” (Romans 8:20). The first Adam’s appointed limitation is not a failure to be mourned but a boundary inscribed by purpose.

The reason for the amethyst’s bypass lies in what it declares. Its color is purple — the color of kings. That color, as we shall trace across Scripture’s consistent witness, belongs to a domain that the carnal nature, however elaborately adorned, was never appointed to carry. The high priest bore the amethyst as external representative pointing forward to the One who would truly wear it; New Jerusalem is founded upon it as the eternal declaration that the kingdom is His. But the Ezekiel cherub — that figure of the carnal creation under its appointed limitation — carries no purple among his nine stones. What the King reserves for His city, the first Adam was never made to hold.

In the sections that follow, we will examine the amethyst’s identity and placement on the breastplate, interrogate the structural pattern of the third row’s absence from the Ezekiel context, trace Scripture’s consistent witness that purple is the color of royal identity, and follow the stone’s path through Babylon’s counterfeit and into New Jerusalem’s eternal foundation — there to understand what the twelfth and final stone declares about the completion of Christ’s kingly reign.

The Stone on the Breastplate: The Third Row and Its Singular Profile

The amethyst appears in Exodus 28:19 as the third stone of the third row, the ninth stone overall in a breastplate of twelve. ’Achlamah (H306) appears in both Exodus 28:19 and its parallel execution account in Exodus 39:12, and nowhere else in the Hebrew Old Testament. Outside these two parallel texts — which are a single context — the term yields no independent usage pattern. The Septuagint provides the critical lexical bridge. The LXX translators rendered ’achlamah as amethystos (ἀμέθυστος, Strong’s G277), the same Greek term John employs in Revelation 21:20. This is not a coincidence of translation choices but a deliberate lexical identification — the Greek-speaking translators who rendered the Pentateuch recognized the Hebrew ’achlamah as the stone their world called amethystos. The LXX thereby establishes the linguistic continuity between the breastplate stone and the foundation stone, bridging the two Testaments through the stone’s consistent Greek identity. This is our foundational linguistic witness.

The amethyst’s position in the third row alongside ligure (leshem, H3958) and agate (shebo, H7618) proves structurally significant when the full three-context grid is examined. The breastplate has four rows of three stones each. When those twelve stones are compared against the nine stones of the Ezekiel 28 cherub covering, a pattern emerges that demands attention. Row one of the breastplate — sardius, topaz, carbuncle — is fully represented in Ezekiel. Row two — emerald, sapphire, diamond — is fully represented. Row four — beryl, onyx, jasper — is fully represented. Row three — ligure, agate, amethyst — is entirely absent. Not one stone from the third row appears in the cherub’s covering.

This is not scattered incompleteness. If three stones were removed at random from twelve, the probability that all three would fall within the same row is less than one in two hundred — making this profile the signature of structured exclusion, not incidental selection. What we find is a pattern that preserves three rows with perfect consistency and omits a fourth with equal consistency. Three complete rows present; one complete row absent. The observation does not in itself determine the theological meaning, but its structural precision establishes that the absence is categorical, not random.

Among the third-row stones, the amethyst is uniquely distinguished by its transfer forward into Revelation. Ligure does not appear in the New Jerusalem foundations. Agate does not appear. The earlier articles in this series treated them as stones whose testimony ends at the breastplate. Amethyst alone among the three carries forward — bypassing only the Ezekiel context, then arriving as the twelfth and final foundation. It is a partial transfer stone in the most precise sense: shadow to substance, with the first Adam’s domain entirely excluded from its path. The reason that exclusion exists is written in its color.

The Testimony of Purple: The Color of Kings Across Scripture

The amethyst is purple — a deep violet-purple consistent across both ancient and modern identification of the stone. This is not a physically incidental characteristic but a scriptural color that carries deliberate theological weight wherever it appears. Purple in the biblical witness is the color of kings, of royal authority, of sovereign identity — not as a vague cultural association but as a consistent pattern established across multiple books by multiple witnesses.

In the historical narratives, purple marks the person and possessions of kings specifically. When Gideon sought restitution from the Midianite campaign, the royal character of the spoil was identified:

beside ornaments, and collars, and purple raiment that was on the kings of Midian (Judges 8:26).

Purple was not ordinary clothing worn across ranks; it was the raiment reserved for kings. When Mordecai was elevated by Ahasuerus, his royal appointment was visibly clothed:

Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple (Esther 8:15).

Purple accompanied the crown. In Solomon’s description of his royal chariot seat, the covering of that throne was specifically identified: “the covering of it of purple, the midst thereof being paved with love” (Song of Solomon 3:10). The king’s seat is covered in purple. Three witnesses across three books — Judges, Esther, and Song of Solomon — establish the consistent scriptural function: purple marks royal identity and belonging. In the mouth of two or three witnesses shall every word be established.

The New Testament carries this testimony directly to Christ in an act of mockery that became unwitting declaration. When the Roman soldiers prepared the Lord before His crucifixion:

And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! (John 19:2-3; see also Mark 15:17-18).

The soldiers intended ridicule. In placing the royal color upon the crucified Lord, they declared — against every intention — what the purple color had always identified across Scripture: this One was precisely the King. The mockery they performed was unwitting declaration. He bore the purple at Calvary; He claimed the kingdom at the resurrection; He will reign eternally in the city whose final foundation is purple stone.

This convergence illuminates the amethyst’s Ezekiel bypass. The Ezekiel 28 context represents the first Adam in his natural/carnal state, created as the necessary shadow pointing toward what God purposed from eternity. The first Adam’s covering in Ezekiel carries nine stones spanning the colors of earth, flame, and deep — the hues of the natural creation. But that covering carries no purple. The carnal nature in its first-Adam condition was never appointed to bear the royal color that belongs to the Last Adam.

“The first man is of the earth, earthy: the second man is the Lord from heaven” (1 Corinthians 15:47). The first man was not made to wear what belongs to the second. This is not a deficiency — it is a design boundary. The creature was made subject to vanity in hope (Romans 8:20), limited by purpose, pointing forward. Part of what it points forward to is precisely the purple it cannot hold: the kingly identity of the One who will succeed it.

One clarification is worth making here. Purple did appear in the earthly tabernacle — woven into the veil, the curtains, and the high priestly ephod (Exodus 26:1, 31; 28:5-6). Does this not place purple in the earthly context, undermining its use as a marker for what exceeds the carnal state? The answer is that the tabernacle’s purple was forward-pointing shadow — the priestly system served as “the example and shadow of heavenly things” (Hebrews 8:5). Purple on the breastplate and the ephod was prophetic declaration of what was coming, not possession of what had arrived. The Ezekiel cherub’s covering represents what characterizes the first-Adam condition — a categorically different function from what the priestly garments declared as prophetic sign. Purple on the breastplate points toward the King; its absence from the cherub’s covering confirms the first Adam does not hold what belongs to the King. These two realities reinforce rather than contradict each other.

The Counterfeit and the True: Purple in Babylon and New Jerusalem

Before the amethyst appears as New Jerusalem’s final foundation stone, John witnesses another figure clothed in purple — and the contrast is theologically decisive. The great harlot appears:

And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication (Revelation 17:4).

The great harlot — Babylon, the figure of the carnal world system in its most seductive and pretentious form — has appropriated the purple that belongs to the King. She wears the royal color as a counterfeit queen, presenting herself as a sovereign worthy of allegiance and devotion. Later, her merchants lament:

Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! (Revelation 18:16).

The purple marks her false royalty. Babylon does not wear purple arbitrarily; she wears it because she is impersonating the kingly authority that does not belong to the carnal world system. It is the most audacious act of the counterfeit: wearing the color of the throne.

But the purple is taken from her. Babylon’s judgment comes swiftly: “Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire” (Revelation 18:8). The counterfeit purple is stripped and destroyed. And in its place, the Bride receives not appropriated purple but genuine white — “fine linen, clean and white: for the fine linen is the righteousness of saints” (Revelation 19:8). The authentic identity of the Bride is displayed in imputed righteousness, not seized royal color. What Babylon claimed by counterfeit, the Bride receives by grace.

The narrative movement through Revelation’s latter chapters is now clear in its structure: counterfeit purple in Babylon (chapters 17–18), stripped and judged; authentic white righteousness in the Bride (chapter 19), granted by Christ; permanent purple foundation in New Jerusalem (chapter 21), established forever. The purple that the first Adam’s covering could not hold (Ezekiel), and that the carnal world system seized and lost (Babylon), arrives in its true and permanent home as the twelfth foundation of the city that belongs to the eternal King. Three stages, three fates for purple: refused by the first Adam’s covering, counterfeited by the harlot, and established forever in the foundation of the King’s city.

This three-stage movement mirrors the two-stage creation order in its own way: the natural realm — both in its first-Adam state (Ezekiel) and in its most elaborate carnal expression (Babylon) — cannot rightly hold what belongs to the spiritual and heavenly realm. The purple stone was always destined for the eternal city, bypassing every carnal domain on the way there. “For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:20-21). The hope in which creation was subjected is fulfilled in the city whose final foundation is the purple stone.

The Twelfth Foundation: Royal Identity Established in Permanence

John’s description of New Jerusalem’s foundations lists the amethyst as the final stone of the twelve:

And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst (Revelation 21:19-20).

The amethyst is the final stone — twelfth in position, completion in function. The number twelve throughout Scripture carries the weight of divine government and complete administration. Twelve tribes governed Israel as God’s covenant people (Genesis 49; Revelation 7:5-8). Twelve apostles form the foundational witness of the church — and their names are inscribed upon the twelve foundations of this very city: “the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” (Revelation 21:14). The amethyst, as the twelfth and final foundation, anchors the completion of that apostolic and governmental structure. It is the last stone, set after all others, declaring that the foundation is laid, the number is full, and the city will be built upon it in permanence.

The path from breastplate to foundation is itself significant. On the breastplate, the amethyst was the ninth stone — third in the third row, carried on the chest of the Aaronic high priest as external, visible, temporary representation of all Israel before God. In New Jerusalem it is the twelfth foundation — no longer borne on a priest’s chest but laid beneath the eternal city as the final element of its permanent base. The movement is from carried to established, from external shadow to eternal substance, from the priest’s representation to the King’s foundation. The shadow pointed forward with the stone upon the priest’s heart; the substance establishes it permanently beneath the city of the King.

This is the movement Paul describes for those who are in Christ: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13). That conversion — out of the first Adam’s domain, into the New Jerusalem realm of the Last Adam — is what the amethyst typologically traces before us. The stone’s path bypasses the first Adam’s covering entirely; it moves from the breastplate of the interceding priest directly to the foundation of the reigning King’s eternal city. The stone’s trajectory is the picture; our conversion is the reality.

It is fitting that the stone completing the foundation is purple. New Jerusalem’s twelve foundations carry the names of the twelve apostles — the witnesses of the risen Christ, the foundations of the church’s doctrinal and missionary structure. The final stone beneath that apostolic witness is the amethyst: the royal color, the kingly hue, the purple declaration that this entire structure is built not on human achievement but on the sovereign authority of the King whose soldiers mockingly clothed Him in purple on the day He bore the world’s sin. That purple robe was removed before the crucifixion. But the purple stone is laid forever beneath the eternal city. What was placed on Him in mockery is established beneath His city in glory.

Conclusion

The amethyst traces a path through Scripture as instructive in what it bypasses as in what it inhabits. From the breastplate’s third row to the final foundation of New Jerusalem, passing over the cherub’s covering entirely, this purple stone marks the boundary between what the carnal creation was made to hold and what was reserved for the King and His eternal city.

We observed the structural pattern: the entire third row of the breastplate — ligure, agate, and amethyst — is absent from the Ezekiel cherub’s nine stones, while every other row is fully represented there. We traced Scripture’s consistent testimony that purple marks royal identity: the raiment of the kings of Midian (Judges 8:26), the garment of Mordecai’s royal elevation (Esther 8:15), the covering of Solomon’s royal seat (Song of Solomon 3:10), and the robe placed upon Christ before His crucifixion (John 19:2-3; Mark 15:17-18). We watched Babylon appropriate the royal color that was not hers, display it in counterfeit majesty, and lose it in judgment (Revelation 17:4; 18:16). And we saw the authentic purple established permanently as the twelfth foundation of the city that belongs to the true King (Revelation 21:20) — the purple that was never Babylon’s to claim and never the first Adam’s to wear.

All of this proceeds from design, not accident. “Our God is in the heavens and hath done whatsoever he hath pleased” (Psalm 115:3). The creature was made subject to vanity not by failure but in hope — every  boundary inscribed by purpose, every absence deliberate, every stone placed exactly where the King determined it would go. The first Adam was created in his natural state as a necessary shadow pointing toward what God purposed from eternity. The nine stones of the Ezekiel cherub represent what that natural state can hold. The amethyst — royal, purple, final — represents what it cannot hold and was never designed to hold, because it belongs to the Last Adam and His eternal city alone.

Those who are in Christ have been translated out of the first Adam’s domain: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13). We are no longer defined by the nine-stone covering of the carnal state. We are moving toward the twelve-stone foundation of the eternal city — toward the city whose final foundation is the purple declaration of the King’s permanent, uncontested reign. The priestly shadow carried the amethyst on a chest of flesh; the eternal city will stand forever on it as its final base.

The amethyst bypassed the first Adam’s domain. It was always intended for the city of the new. And the purple stone, set last in the eternal foundation, declares that the royal identity of Christ — mocked at Calvary, counterfeited by Babylon, refused to the carnal creation by design — is established forever beneath the city of the King of kings:

The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever (Revelation 11:15).

Spiritual Significance of Numbers – The Number Twelve: Number of Foundations

[Study Aired February 13, 2026]

Christ is our foundation. Being our foundation and having the power to “work all things after the counsel of His own will” makes Christ Himself the most prominent spiritual significance of this number which signifies foundations:

1Co 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.

Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

Eleven being the number of the disintegration of fleshly perfection, twelve reverses that process of disintegration. Twelve is therefore the solution to the destruction and dissolution signified by the number eleven. The scriptures demonstrate that the number twelve spiritually signifies foundation, spiritual perfection and completion. This is true whether it is concerned with the seed of the serpent as symbolized by Ishmael and his “twelve princes” or whether it is dealing with the seed of the woman, as symbolized by Jacob, who also had ‘twelve princes’ known as ‘the twelve tribes of Israel.’

It is essential we realize that the unveiling of Jesus Christ first includes a “marred vessel of clay.”

Jer 18:4  And when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it.

The first scripture which demonstrates the significance of this number twelve has to do with the foundation, not of God’s elect, but of God’s rejected “seed of Abraham.”

Gen 17:20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

So why is Ishmael brought to our attention before Jacob with His twelve sons? Here is why:

1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

The unveiling of Jesus Christ necessitates that the physical creation of “the first man Adam” comes first. That “first” Adam, by God’s design is:

1Jn 2:16 …all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

This lust-filled physical creation is actually the first step in the Lord’s plan to make mankind in His image:

Col 3:9  Lie not one to another, seeing that ye have put off the old man [“The first man Adam”] with his deeds;
Col 3:10  And have put on the new man [“Christ in you, the hope of glory”], which is renewed in knowledge after the image of him that created him:

If we must “put on the new man… after the image of Him that created him”, then it is manifested that our “first man” was not yet in the image of Christ, and thus  Genesis 1:27 is mistranslated:

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

All three times the verb ‘created’ appears in that verse, it is always in the Hebrew Qal stem which is in many ways similar to the Greek aorist tense. Qal and aorist are both more concerned with aspect, whether the action is finished or not, rather than with the past, present or future. Knowing this Truth, the Concordant Version is a far better translation of:

Gen 1:27 And creating is the Elohim humanity in His image. In the image of the Elohim He creates it. Male and female He creates them. (CLV)

The physical, marred vessel of clay (Jer 18:4) He made in Eden was just the first step toward “the new man… after the image of Him that created him.”

Col 3:10  And have put on the new man [“Christ in you, the hope of glory”], which is renewed in knowledge after the image of him that created him:

That is why Christ tells us… “I am the Alpha… the beginning… the first… and the last.”

Rev 1:11  Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Rev 22:13  I am Alpha and Omega, the beginning and the end, the first and the last.

This first Adam, our carnal-minded flesh, is loathe to relinquish its supremacy, and when we discover that the flesh has to be completely forfeited, we cry out with Abraham:

Gen 17:18 And Abraham said unto God, O that Ishmael might live before thee!

However, our corruptible carnal mind and bodies will not be tolerated in the kingdom of God and must be cast out of our lives:

Gen 21:9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.
Gen 21:10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
Gen 21:11 And the thing was very grievous in Abraham’s sight because of his son.
Gen 21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

Who said, “Cast out the bondwoman and her son?” Galatians 4 tells us that Ishmael signifies modern Christ rejecting Judaism:

Gal 4:28 Now we, brethren, as Isaac was, are the children of promise.
Gal 4:29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Gal 4:30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 4:31 So then, brethren, we are not children of the bondwoman, but of the free.

Many western ‘Christians’ have been led to believe that since we are “in Christ” we are therefore the spiritual “seed of Abraham”. It is thought simply believing in Christ makes one God’s elect who cannot be rejected. What does Christ tell us about such carnal-minded thinking?

Gen 21:13 And also of the son of the bondwoman [“seed of Abraham”] will I make a nation, because he is thy seed.

Both the son of the bondwoman and the son of the freewoman are “thy seed… the seed of Abraham,” who typifies Christ, the True “Father of the faithful”, our spiritual Father only “if [we] continue [G3306: ‘meno’, abide] in [Christ’s] words”:

Joh 8:31 Then said Jesus to those Jews which believed on him, If [G1437: ‘ean’, uncertainty] ye continue [G3306: ‘meno’, abide] in my word, then are ye my disciples indeed;

Since the time Christ was rejected by the physical nation from which He was physically descended, the definition of the words ‘Jew’ and ‘Israel’ have changed dramatically. That change is so dramatic that “Jerusalem which now is… is in bondage with her children” and is now considered by God to be “the son of the bondwoman”, while believing Gentiles are now accounted by God as “the children of the freewoman… Jerusalem which is above.”

Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.

Gal 4:28  Now we, brethren [Including Gentile Galatian Christian converts], as Isaac was, are the children of promise.
Gal 4:29  But as then he that was born after the flesh [Ishmael, physically descended from Abraham] persecuted him that was born after the Spirit [Isaac was supernaturally conceived in Abraham and Sarah’s old age], even so it is now.
Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman [“Jerusalem which now is and is in bondage with her children”] and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 4:31  So then, brethren, we [Including Gentile converts] are not children of the bondwoman, but of the free.

There it is. Physical descent is not a foundation on the Rock because we “no longer know each other “after the flesh.” After Christ’s sacrifice we don’t even know Christ Himself “after the flesh.”

2Co 5:16  Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more [after the physical flesh of Abraham].
2Co 5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Going back to Galatians four we see how Paul put this doctrine into practice in his own mind:

Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Gal 4:24  Which things are an allegory: for these are [signify] the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar [Hagar, the bondwoman].
Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

Paul was taking his cue from the Lord Himself who told the “Jews that believed on Him but could not abide in His doctrine”:

Joh 8:37 I know that ye are Abraham’s [physical] seed; but ye seek to kill me, because my word hath no place in you.
Joh 8:38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
Joh 8:39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s [spiritual] children, ye would do the works of Abraham.
Joh 8:41 Ye do the deeds of your [spiritual] father. Then said they to him, We be not born of fornication; we have one Father, even God.
Joh 8:42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
Joh 8:43 Why do ye not understand my speech? [even] because ye cannot hear my word.
Joh 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Here is Strong’s definition of the Greek word G1437, ‘ean’, which is translated as “if” in John 8:31:

G1437
ἐάν
ean
eh-an’

From G1487 and G302; a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty: – before, but, except, (and) if, (if) so, (what-, whither-) soever, though, when (-soever), whether (or), to whom, [who-] so (-ever). See G3361.

Total KJV occurrences: 297

It was “those Jews which believed on Him” who were “of your father the devil.” Can this possibly have an application to God’s elect? Here is what the holy spirit says:

Rom 11:19 Thou wilt say then, The branches [The physical Jews] were broken off, that I might be grafted in.
Rom 11:20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Rom 11:21 For if God spared not the natural branches, take heed lest he also spare not thee.
Rom 11:22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if [G1437, ‘ean’, “uncertainty”] thou continue in his goodness: otherwise thou also shalt be cut off.

So after the natural is made manifest, then the spiritual foundation of God’s people is manifested. However, look at what is still right there within the sons of the freewoman:

Gen 35:22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:

Gen 37:2 These are the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

When we are commanded to “come out of her My people” (Rev 18:4) what God’s people (his “children of the freewoman”) “come out of” is God’s people, His “[children] of the bondwoman”, signified by Ishmael, “the son of the bondwoman.”

This is, was and will be true. The “twelve thousand from each of the twelve tribes of Israel” are redeemed out of every kindred and tongue and people and nation.” “The twelve tribes of Israel” is speaking of the foundation of “Jerusalem which is above”. It is not speaking of physical Jew in the diaspora:

Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Rev 5:10; And hast made us unto our God kings and priests: and we shall reign on the earth.

There must be twelve thousand from each of the twelve tribes as the foundation of the government of God on this earth. Anything less is the “one is not” of this verse:

Gen 42:13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest [is] this day with our father, and one is not.

God’s elect must be “separated from their brothers.”

Deu 33:13 And of Joseph [A type of Christ and His elect] he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,
Deu 33:14 And for the precious fruits brought forth by the sun [signifying Christ], and for the precious things put forth by the moon [signifying Christ’s bride, (Gen 37:10)],
Deu 33:15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,
Deu 33:16 And for the precious things of the earth and fulness thereof, and [for] the good will of him that dwelt in the bush [Christ in the burning bush, (Exo 3:2)]: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.

God’s elect are all “separated from [their] brethren [who remain in Babylon]:

2Co 6:17  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
2Co 6:18  And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Rev 18:4  And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
Rev 18:5  For her sins have reached unto heaven, and God hath remembered her iniquities.

The number twelve signifies the foundations of the kingdoms of both our flesh and our new man in Christ. The kingdom of our old man always comes first and flourishes and prospers into “a great kingdom” with many cities and a capital with a throne and a king before our new man ever begins to lay the foundations of his kingdom. Ishmael, the son of Abraham, whose mother and he were cast out of the family of God, was given by God to have twelve sons and become a great nation long before Jacob and his twelve sons ever came out of Egypt. Just like Abraham we all hesitate putting our old man out of our lives, and we all cry out with Abraham:

Gen 17:18  And Abraham said unto God, O that Ishmael might live before thee!
Gen 17:19  And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
Gen 17:20  And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
Gen 17:21  But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

The fact that Esau came “with four hundred men” to meet Jacob and his eleven sons (Benjamin was not yet born), demonstrates how little fear we have of the death of our old man while we are so prosperous and still trusting in our physical relationship with Abraham and his physical seed.

In time, through the great spiritual struggles signified by the threats against Jacob from both Laban (Gen 31:22-24) and Jacob’s fear of Esau (Gen 32:6-7), we all wrestle with Christ and come away with a new name and a new heart (Gen 32:24-28):

Gen 49:28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.

This is all type and shadow of God’s elect. God’s elect are the spiritual, foundational  “twelve tribes of Israel.”

Gal 6:15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
Gal 6:16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

Here is the GW version of Gal 6:15-16:

Gal 6:15  Certainly, it doesn’t matter whether a person is circumcised or not. Rather, what matters is being a new creation.
Gal 6:16  Peace and mercy will come to rest on all those who conform to this principle. They are the Israel of God.

Even in the wilderness twelve is the number of spiritual foundation.

Exo 15:27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.

This happens before Israel even comes to Mount Sinai. We begin to develop our spiritual foundation very early. Even then we build on that foundation of Jesus Christ with wood, hay and stubble before we are granted to build with gold, silver and precious stones.

1Co 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
1Co 3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
1Co 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1Co 3:4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
1Co 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
1Co 3:6 I have planted, Apollos watered; but God gave the increase.
1Co 3:7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
1Co 3:8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.
1Co 3:9 For we are labourers together with God: ye are God’s husbandry, [ye are] God’s building.
1Co 3:10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
1Co 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13 Every man’s work shall be made manifest: for the day [of judgment] shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1Co 3:14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. [By judgment, (Isa 26:8-9)]
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.
1Co 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
1Co 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
1Co 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain.
1Co 3:21 Therefore let no man glory in men. For all things are yours;
1Co 3:22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
1Co 3:23 And ye are Christ’s; and Christ is God’s.

The ‘shew bread’ symbolizes God’s word, which is Christ. It consisted of twelve cakes made with finely ground flour.

Lev 24:5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.

Each part of the body must do its part warring against the enemies of  the people of God:

Num 1:44 These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers.
Num 1:45  So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;

The cross is signified by the altar which is itself foundational to our walk:

Num 7:84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold; 

I hope all these verses in which the number twelve appears helps us all to understand that the spiritual significance of the number twelve is foundation of which Christ is the head of the corner, the foundation on which we are, at the appointed time, building upon with “gold, silver, and precious stones

We will close with a few verses which contain multiples of the number twelve. These verses signify that we, with Christ, are His foundational firstfruits, the “New Jerusalem, the mother of us all” (Gal 4:26):

Rev 7:4  And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the [twelve] tribes of the children of Israel.

Rev 14:1  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
Rev 14:2  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
Rev 14:3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
Rev 14:4  These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

Rev 21:9  And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
Rev 21:10  And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
Rev 21:11  Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
Rev 21:12  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:
Rev 21:13  On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
Rev 21:14  And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

Gemstones: Foundations of New Jerusalem, Part 2

[Study Aired January 20, 2026]

Introduction

Part 1 of this article established the twelve foundations of New Jerusalem as the apostolic testimony—the permanent, unchanging apostolic foundation resting upon Christ Who builds His church. We examined the testimony of the twelve apostles, the spiritual significance of the number twelve, and Christ’s role as the chief cornerstone. Now we turn to examine how these foundations fulfill what the High Priest’s breastplate foreshadowed, how the gates and foundations work together in God’s redemptive plan, and how divine glory fills the eternal city.

Throughout Scripture, God reveals His purpose through patterns of progression—from natural to spiritual, from shadow to substance, from type to fulfillment. Paul declares, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). The High Priest’s breastplate represented the natural; New Jerusalem’s foundations reveal the spiritual. Understanding this progression illuminates God’s eternal purpose to transform humanity from the carnal Adamic nature into the spiritual Christic nature.

Comparison with the High Priest’s Breastplate

The High Priest’s breastplate and New Jerusalem’s foundations both display twelve precious stones representing complete governmental foundation, yet their differences reveal profound theological progression. Understanding these distinctions illuminates God’s redemptive plan moving from shadow to substance, from type to fulfillment.

The breastplate’s stones, specified in Exodus 28:17-20, included sardius, topaz, carbuncle, emerald, sapphire, diamond, ligure, agate, amethyst, beryl, onyx, and jasper. New Jerusalem’s foundations present jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst. Some stones appear in both lists—jasper, sapphire, emerald, beryl, topaz, amethyst—demonstrating continuity between old and new covenants. Both arrangements rest upon God’s unchanging character and purpose. Yet the divergent stones and altered sequence reveal that the new covenant fulfills but does not merely repeat the old.

The breastplate’s foursquare design, doubled to create a pouch for the Urim and Thummim, symbolized God revealing His will through the High Priest’s ministry. Israel approached God through Aaron, who bore their names upon his heart when entering the holy place. This arrangement typified Christ’s present ministry as our High Priest who ever lives to make intercession for us. Paul explains, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25). The breastplate demonstrated God’s present provision for His people under the old covenant—Aaron bearing their names, making intercession, seeking divine guidance.

New Jerusalem’s foundations, by contrast, represent the completed work of redemption—not ongoing intercession but eternal establishment. The twelve foundations bearing the apostles’ names declare that God has accomplished His purpose, finished the work, and established His people upon an unshakeable base. This explains why the foundations are exactly that—foundations supporting walls, not garments worn by priests. The completed building testifies to completed redemption.

The breastplate’s stones bore tribal names according to birth order—Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. These names traced natural descent through Jacob’s sons, establishing identity through physical lineage. New Jerusalem’s foundations bear apostolic names representing spiritual calling, divine appointment, and direct revelation from Christ. The shift from tribal to apostolic names marks the transition from natural Israel to spiritual Israel, from physical descent to spiritual birth, from law to grace.

The arrangement of stones also differs significantly. The breastplate displayed four rows of three stones each, with specific stones occupying designated positions. New Jerusalem’s foundations present twelve distinct layers, each fully encircling the city’s base. This architectural difference reveals theological truth. The breastplate’s four rows symbolized the four corners of the earth—God’s people gathered from all nations, yet still organized by tribal division. New Jerusalem’s continuous foundations demonstrate complete unity—no division, no separation, all believers sharing equally in the same foundation. Paul declares, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). The unified foundation structure makes visible this spiritual reality.

Most significantly, the breastplate required continual maintenance and replacement as high priests died and new ones succeeded them. Aaron wore it, then Eleazar, then Phinehas, generation after generation. The physical stones remained, but the priest wearing them changed. New Jerusalem’s foundations, by contrast, require no replacement, no succession, no maintenance. They stand eternally fixed, supporting the city forever. This permanence reflects Christ’s superior priesthood, for He “continueth ever, hath an unchangeable priesthood” (Hebrews 7:24). The apostolic foundation likewise endures forever, never requiring update or revision.

The progression from breastplate to foundations thus demonstrates redemption’s movement from temporary to permanent, partial to complete, shadowy to substantial. Both collections of twelve stones testify to God’s faithful government of His people, yet New Jerusalem’s foundations reveal the eternal reality toward which the breastplate always pointed.

The Gates and the Foundations

New Jerusalem’s twelve gates and twelve foundations work together to reveal complete truth about entering God’s presence and dwelling there securely. The gates provide entrance; the foundations ensure permanence. The gates bear the names of Israel’s twelve tribes; the foundations bear the names of the Lamb’s twelve apostles. This parallel structure demonstrates both continuity and progression in God’s redemptive plan.

John describes the gates: “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: On the east three gates; on the north three gates; on the south three gates; and on the west three gates” (Revelation 21:12-13). The gates are positioned at each cardinal direction—three east, three north, three south, three west—permitting entrance from every point of the compass. This arrangement signifies universal access. Jesus declared, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). The gates’ orientation in all four directions makes visible this drawing of people from every nation.

The tribal names on the gates honor Israel’s role in redemptive history. God chose Abraham, established covenant with Isaac, blessed Jacob, and brought forth twelve tribes to be His special people. Through Israel came the promises, the covenants, the law, the prophets, and ultimately Christ Himself. Paul acknowledges, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came” (Romans 9:4-5). The gates bearing tribal names testify that God’s purpose always centered on bringing salvation to all nations through Israel.

Yet entrance through gates bearing tribal names does not mean salvation comes through natural descent from Abraham. Rather, the gates testify that God’s covenant promises find fulfillment through Christ, the true Israelite, the true Son of Abraham, the true heir of all promises. Those who enter do so not by physical lineage but by spiritual birth. Jesus explained, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3). The new birth, not natural birth, grants access through these gates.

The relationship between gates and foundations illuminates essential truth. Gates provide entrance but offer no permanent support; foundations bear weight and ensure stability. Similarly, we enter God’s kingdom through faith in Christ, but we remain in that kingdom through the solid foundation of apostolic doctrine. Paul warns, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). The apostolic foundation provides stability against doctrinal deception, enabling believers to grow steadily toward maturity in Christ.

John notes that each gate consists of a single pearl: “And the twelve gates were twelve pearls; every several gate was of one pearl” (Revelation 21:21). Pearls form through suffering—an oyster responding to irritation by coating the intruding particle with layer upon layer of nacre until a precious gem results. This process perfectly symbolizes Christ’s suffering producing our salvation. He endured the cross, despised the shame, and through His suffering opened the way into God’s presence. Entry through pearl gates means entering through Christ’s suffering, appropriating by faith what His sacrifice accomplished.

Yet Scripture also reveals that those who enter through this gate are called to follow the same pattern. While Christ’s suffering alone accomplishes redemption, those who belong to Him are appointed to be conformed to His image through shared affliction. Paul declares, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Philippians 3:10). Again he explains, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church” (Colossians 1:24).

These sufferings do not add to Christ’s finished redemptive work, for His sacrifice is complete and sufficient. Rather, they complete the application of that work within His body, as believers are shaped, refined, and transformed through the same process of obedience, endurance, and submission that Christ Himself walked. As the pearl forms through repeated layers produced by irritation, so believers are refined through tribulation, being clothed with Christ through endurance. Thus, those who enter through the pearl gates do not merely acknowledge Christ’s suffering—they are called to walk in His steps, bearing the cross appointed to them, until His life is fully revealed in them.

The gates remain perpetually open: “And the gates of it shall not be shut at all by day: for there is no night there. And they shall bring the glory and honour of the nations into it” (Revelation 21:25-26). This openness signifies ongoing access to God’s presence. Christ does not admit believers once and then close the door. The way remains open, the invitation continues, the welcome never expires. This perpetual access contrasts sharply with the old covenant, where only the High Priest entered the most holy place, and only once yearly. Now, believers have “boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20). The open gates make visible this bold access.

The nations bringing their glory and honor into the city reveals the ultimate scope of redemption. God’s purpose extends beyond saving individuals to transforming entire nations. The kingdoms of this world become the kingdom of our Lord and of His Christ. What began with twelve tribes becomes multitudes from every kindred, tongue, and people. The gates bearing tribal names thus point, not to exclusion, but to the divinely appointed means through which universal blessing flows. Abraham received the promise, “And in thee shall all families of the earth be blessed” (Genesis 12:3). The perpetually open gates, receiving glory from all nations, demonstrate this promise’s fulfillment.

The Glory of God and the Lamb

The twelve foundations, though magnificent in their beauty and essential to the city’s structure, serve ultimately to support and display God’s glory. John emphasizes that New Jerusalem requires neither sun nor moon for illumination: “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Revelation 21:23). The city’s brilliance derives not from created luminaries but from the Creator’s unveiled presence.

Throughout Scripture, God’s glory represents His manifest presence, His revealed character, His visible excellence. When Moses requested, “I beseech thee, shew me thy glory” (Exodus 33:18), God responded by revealing His goodness, proclaiming His name, and displaying His mercy. Glory encompasses all that God is—His holiness, His love, His power, His wisdom, His righteousness, His truth. In New Jerusalem, this glory fills the city completely, requiring no secondary light source.

The designation “the Lamb” holds special significance. Throughout Revelation, Christ appears as the Lamb who was slain—simultaneously demonstrating His sacrificial death and His victorious resurrection. John introduces Him: “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth” (Revelation 5:6). The Lamb bears the marks of sacrifice yet exercises complete power (seven horns) and perfect knowledge (seven eyes). His death purchases redemption; His life sustains the redeemed.

When John declares the Lamb is the city’s light, he affirms that Christ’s finished work provides eternal illumination. The cross, which appeared as defeat and darkness, proves to be the source of perpetual light. Paul writes, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). The glory of God shines in Christ’s face—the Lamb who was slain yet lives forever.

The foundation’s precious stones interact with this divine light in magnificent ways. Each stone’s unique color, clarity, and brilliance reflects different aspects of God’s glory. The jasper’s transparency reveals purity; the sapphire’s blue declares sovereignty; the emerald’s green testifies to life; the sardius’s red speaks of sacrifice. United in one foundation, these stones create a spectrum of reflected glory, demonstrating that God’s character encompasses infinite dimensions of excellence.

John’s description of the city’s appearance emphasizes its relationship to light: “Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Revelation 21:11). The entire city manifests God’s glory like a jasper stone—perfectly clear, utterly transparent, radiantly beautiful. This clarity means nothing obscures God’s presence. No sin dims His light, no rebellion clouds His revelation, no darkness interrupts His manifestation.

The promise finds complete fulfillment: “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads” (Revelation 22:3-4). Seeing God’s face—the ultimate expression of intimate fellowship—becomes the believers’ eternal privilege.

The apostolic foundations make this glory accessible to all nations. John observes, “And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it” (Revelation 21:24). The nations walk in this light because the apostles proclaimed it to the world. The apostolic testimony, preserved in Scripture and supported by these twelve foundations, continues drawing people to God’s light.

This perpetual illumination fulfills ancient prophecy. Isaiah declared, “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isaiah 60:1-3). New Jerusalem represents this prophecy’s complete fulfillment—the city arising in splendor, God’s glory shining forth, nations streaming to its light.

The relationship between God and the Lamb as the city’s joint light source reveals the unity of Father and Son. Jesus declared, “I and my Father are one” (John 10:30). This unity extends beyond mere agreement to essential oneness of being. The glory of God and the light of the Lamb function together as one source of illumination because the Father and Son share one divine nature. Yet the Son’s unique role as the Lamb—the sacrifice who purchased redemption—means He manifests this glory specifically through His redemptive work. We see God’s glory most clearly in the Lamb’s sacrifice.

The Eternal City Realized

When John describes New Jerusalem, he notes, “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Revelation 21:22). The entire city exists as God’s dwelling place, with Christ and the Father functioning as the temple. The cornerstone becomes the temple itself—not a component of something greater, but the very presence that fills all things.

The twelve foundations supporting this city’s walls demonstrate that God’s eternal dwelling rests upon the apostolic testimony concerning Christ. Everything the apostles proclaimed finds its ultimate vindication when New Jerusalem descends. Their testimony about Christ’s virgin birth, sinless life, atoning death, bodily resurrection, ascension to the Father, present high priestly ministry, and coming glory—all proves eternally true.

The progression from natural to spiritual reaches its culmination. What began with Adam formed from dust concludes with glorified saints transformed into Christ’s image. The pattern God established from creation—transforming natural humanity through process into spiritual maturity—finds its perfect fulfillment. Paul explains, “The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Corinthians 15:47-49).

The foundations garnished with precious stones testify that this transformation produces genuine beauty, lasting value, and eternal glory. Each believer becomes a living stone in God’s spiritual temple, reflecting divine glory through transformed character. Peter writes, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). The precious stones adorning the foundations represent believers glorified and perfected.

The measurements of the city reveal divine perfection. The wall stands twelve thousand furlongs high, the same measurement as its length and breadth, forming a perfect cube. This cube recalls the Most Holy Place in Solomon’s temple, which also measured as a cube—twenty cubits by twenty cubits by twenty cubits. The entire city becomes the Holy of Holies, filled with God’s presence, accessible to all who enter through the gates of pearl.

Conclusion

The twelve foundations of New Jerusalem reveal the culmination of God’s eternal purpose. What the High Priest’s breastplate foreshadowed through natural representation, the foundations fulfill through spiritual reality. The tribes gave way to apostles, the temporary to the permanent, the shadowy to the substantial.

The gates and foundations work together, demonstrating that entrance comes through Israel’s Messiah (gates bearing tribal names) while permanence rests upon apostolic testimony (foundations bearing apostolic names). The pearl gates testify to Christ’s suffering; the precious stone foundations testify to His glory. Together they declare that salvation flows from God’s covenant faithfulness to Israel, extends to all nations through Christ, and establishes believers upon the unchanging foundation of apostolic doctrine.

The glory of God and the Lamb fills this city with perpetual light, requiring no sun or moon. The foundations’ precious stones reflect this glory in myriad colors and brilliance, making visible the infinite excellence of God’s character. What once could only be approached with fear now invites intimate fellowship. What once required High Priestly mediation now permits direct access. What once admitted one priest once yearly now welcomes multitudes perpetually.

The transformation from natural to spiritual, from Adam to Christ, from carnal to glorified finds its perfect completion when New Jerusalem descends. The pattern established from creation—God forming natural humanity with the express purpose of transforming them into spiritual maturity—reaches its intended goal. Every believer stands upon the apostolic foundation, built together into a holy temple, reflecting divine glory, dwelling in God’s immediate presence forever.

As we await this city’s descent, we live according to its principles now. We stand upon the apostolic foundation, refusing all teaching that contradicts Scripture. We enter through the gates of pearl, acknowledging that Christ’s suffering alone opens the way to God. We reflect divine glory however imperfectly, being transformed from glory to glory by the Spirit. We maintain hope in the city’s complete manifestation, knowing that present suffering cannot compare with coming glory.

The precious stones adorning the foundations—jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, amethyst—each declare specific aspects of redemption. Individually, they receive detailed examination in separate articles within this series. Collectively, they testify that God’s redemptive work encompasses every dimension of transformation necessary to bring natural humanity into spiritual glory.

The twelve apostles whose names grace these foundations did not appoint themselves. Christ chose them, revealed truth to them, commissioned them, and preserved their testimony in Scripture. Their words form the permanent record of divine revelation—complete, sufficient, eternally established. No subsequent teaching can improve upon it, no new revelation can supersede it, no doctrinal development can replace it. The foundation is laid; the city will be built according to its pattern.

John’s vision concludes with an invitation that echoes across the ages: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). The foundations support this invitation. The gates stand perpetually open. The glory fills the city with light. The Lamb who was slain yet lives provides eternal life to all who come.

May we, by God’s grace, be found standing upon this unshakeable foundation when New Jerusalem descends from heaven, prepared as a bride adorned for her husband. May we enter through the pearl gates, walk on streets of gold, drink from the river of life, eat from the tree that yields twelve manner of fruits, see God’s face, and serve Him in His eternal city—built upon the foundation of the apostles of the Lamb, illuminated by the glory of God and the light of the Lamb, secured forever by Christ the chief cornerstone.

“And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelation 21:3-4)

Gemstones: Foundations of New Jerusalem, Part 1

Introduction

[Study Aired January 13, 2026]

When the apostle John received the revelation of New Jerusalem descending from heaven, he witnessed the culmination of God’s eternal purpose—a city whose very foundation stones declared the completed work of redemption. God showed him that great city: “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst” (Revelation 21:14, 19-20).

These twelve foundations constitute the final major context where gemstones appear in Scripture. The High Priest’s breastplate displayed twelve jewels bearing the names of Israel’s twelve tribes (Exodus 28:15-21), symbolizing Christ bearing His people before the Father. The anointed cherub in Eden was covered with nine precious stones (Ezekiel 28:13), representing natural humanity’s created carnal state facing judgement. Now, in New Jerusalem’s foundations, we witness the eternal fulfillment: not the old covenant’s twelve tribes, not the natural man’s covering and judgement, but the twelve apostles of the Lamb upon whom Christ builds His church.

As we know, the number twelve consistently marks divine government and foundational authority—a pattern we will examine more fully later in this study. Christ promised His disciples, “Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28), establishing their governmental authority as foundational to His kingdom. Paul confirmed this spiritual architecture: “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Ephesians 2:20).

Understanding these foundations requires recognizing the progression from natural to spiritual that pervades all Scripture. Paul declares, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). The natural came first—Aaron bearing Israel’s tribes upon his heart. The spiritual follows—Christ and His apostles forming the eternal base of God’s true temple, the church of the living God.

The Apostolic Foundation

When God revealed New Jerusalem’s structure to John, He emphasized that its wall possessed twelve foundations bearing the names of the twelve apostles of the Lamb. This detail establishes the apostolic testimony as the permanent, unchanging bedrock upon which Christ builds His church. The Greek word for foundation (themelios, G2310) denotes that upon which a structure rests—the substructure supporting everything above. The word precious (timios, G5093) means valuable, honored, esteemed—revealing that these foundational gemstones possess both material worth and spiritual significance.

Paul uses complementary architectural language when instructing Timothy: “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Timothy 3:15). The church functions as the pillar and foundation of truth—not creating truth, but supporting and upholding it through apostolic testimony.

Christ established this truth when He declared to Peter: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matthew 16:18). The context reveals what rock Christ meant. Peter had confessed, “Thou art the Christ, the Son of the living God” (Matthew 16:16). Christ responded, “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matthew 16:17). The rock is not Peter himself but the revelation Peter received—the testimony that Jesus is the Christ, the Son of the living God.

Paul explicitly confirms: “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). The foundation is Christ—yet the apostles proclaim Him, testify of Him, reveal Him. Their testimony becomes the essential bedrock because it declares Christ.

The Testimony of the Twelve

The twelve apostles of the Lamb received direct appointment from Christ during His earthly ministry. Their unique position as eyewitnesses to His resurrection qualified them to establish the church’s doctrinal foundation. Peter explains the criteria when selecting Matthias to replace Judas: “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection” (Acts 1:21-22). This unique qualification could never be repeated, making the twelve apostles an unrepeatable foundation.

Their testimony possesses absolute authority because it derives from direct revelation. Paul declared, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Galatians 1:11-12). The apostles received their doctrine directly from the Lord, establishing it as our unchanging standard.

John emphasizes the physical, tangible nature of their witness: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life” (1 John 1:1). They testified to what they heard, saw, examined, and touched—the incarnate Word made flesh.

The permanence of their testimony finds expression in the twelve foundation layers. Jesus promised, “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35). The apostles’ words, being Christ’s words communicated through them, possess the same enduring quality. Peter declares, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever” (1 Peter 1:23). The apostolic word lives and abides forever, serving as the incorruptible seed producing new birth in every generation.

The Spiritual Significance of Twelve

The number twelve appears throughout Scripture as the number of governmental foundation and divine administration. God’s sovereign purpose operates through established numerical patterns, and twelve consistently represents complete government under His authority.

The pattern begins with Israel’s twelve tribes, descended from Jacob’s twelve sons. When Christ established the new covenant, He chose twelve apostles to form the governmental base of His church. Matthew records, “And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease” (Matthew 10:1). The twelve received authority to extend Christ’s ministry, representing complete delegation of His power.

New Jerusalem’s structure reinforces this governmental significance through multiple instances of twelve: twelve gates named for the twelve tribes, twelve angels at the gates, twelve foundations bearing the twelve apostles’ names, walls measuring twelve thousand furlongs, and the tree of life yielding twelve manner of fruits. This comprehensive use demonstrates that God’s eternal city operates under perfect government—nothing lacking, nothing excessive, all things ordered according to His wisdom.

The multiplication within twelve carries additional significance. Twelve equals three times four, combining these spiritually significant numbers. Three represents process, witness, and resurrection—Christ rising on the third day, Jonah in the fish’s belly three days and nights. Four represents universality and wholeness—the four corners of the earth, the four winds. When three (transformative process) multiplies by four (whole manifestation), the result is twelve (complete government through transformative process).

Christ as the Chief Cornerstone

While New Jerusalem’s wall possesses twelve foundations bearing the apostles’ names, Scripture emphasizes that Jesus Christ Himself functions as the chief cornerstone—the primary stone upon which all other stones rest and align. Paul declares, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:20-21). The apostolic foundation supports believers, yet Christ as cornerstone supports the apostolic foundation itself.

The cornerstone in ancient building practice served multiple critical functions. First, it established the structure’s precise location and orientation. Second, it joined two walls at a critical junction, binding them into one unified whole. Third, it bore extraordinary weight, supporting both walls simultaneously. Fourth, it determined the entire edifice’s shape.

Christ fulfills each aspect perfectly. He establishes the church’s location and orientation—positioned in heavenly places, oriented toward eternal realities. He joins disparate elements into one unified whole. Paul explains, “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace” (Ephesians 2:14-15). Christ as cornerstone joins believing Jews and believing Gentiles into one temple, one body, one new man.

He bears the full weight of God’s judgment and humanity’s sin. Isaiah prophesied, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:4-5). The cornerstone bears what no other stone could support.

He determines the building’s perfect form. Believers are being “conformed to the image of his Son, that he might be the firstborn among many brethren” (Romans 8:29). Christ’s perfection establishes the pattern; the church’s transformation consists in being shaped according to His image.

Peter references the prophecy concerning this cornerstone: “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner” (1 Peter 2:6-7). Those who build upon Christ find stability; those who reject Him encounter destruction.

This supreme position explains why Christ alone can save. Peter proclaimed, “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). If Christ is the cornerstone—the foundation upon which all else rests—then removing Him collapses the entire structure.

The Twelve Precious Stones

The twelve foundations, garnished with gemstones of extraordinary beauty and value, declare specific spiritual realities concerning Christ’s redemptive work. God specified the precise order: jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst. While each stone receives comprehensive individual examination in separate articles within this series, their collective significance illuminates the complete picture of salvation.

The first foundation stone, jasper (iaspis, G2393), appears elsewhere in Revelation describing God’s appearance: “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald” (Revelation 4:3). Jasper appears as both the first foundation stone and the stone describing God Himself, demonstrating that the foundation of all things is God’s own nature and character.

The second foundation, sapphire (sappheiros, G4552), recalls the pavement under God’s feet: “And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Exodus 24:10). The sapphire’s heavenly blue represents divine authority and submission to God’s sovereign rule.

The complete sequence reveals a comprehensive gospel message. Beginning with jasper (God’s glory) and concluding with amethyst (royal priesthood), the progression reveals how God transforms carnal beings into glorified saints. The emerald’s vivid green testifies to resurrection power and new creation. The sardius, deep red as blood, points to the sacrifice that purchases redemption. The chrysolite’s golden-yellow speaks of divine light and illumination. Each stone contributes essential truth, and together they form an unbreakable foundation supporting God’s eternal purpose.

These stones differ from those on the High Priest’s breastplate—examined thoroughly in our two-part study ‘The High Priest’s Breastplate’—demonstrating the transition from old covenant to new. The breastplate’s stones bore the names of Israel’s twelve tribes, representing God’s people according to natural descent. New Jerusalem’s foundations bear the twelve apostles’ names, representing God’s people according to spiritual birth.

Conclusion

The twelve foundations of New Jerusalem, garnished with precious stones and bearing the names of the Lamb’s twelve apostles, declare God’s completed redemptive work. These foundations represent the culmination of a pattern established from creation—God’s purpose to transform natural humanity into spiritual maturity.

Though New Jerusalem descends from heaven as a future reality, its foundational truths apply immediately to us. The apostolic testimony supports our present standing, governs our current doctrine, and stabilizes our ongoing walk with God. Living according to apostolic teaching means submitting to Scripture’s authority in all matters of faith and practice. This future hope of the city’s complete manifestation sustains us through present trials, for Paul explains, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

Christ Himself functions as the chief cornerstone upon which these foundations rest. The apostolic testimony derives its authority from Him, points exclusively to Him, and exists to reveal Him. No other foundation can be laid than that which is laid—Jesus Christ.

For us living in this present age, these foundations provide both immediate application and future hope. We stand currently upon the apostolic testimony, submitting to Scripture’s authority, maintaining doctrinal purity, and growing in grace through revealed truth. Simultaneously, we anticipate the city’s complete manifestation when we shall see God face to face and dwell in His presence forever.

The transformation God accomplishes operates through the foundation of apostolic teaching. This foundation cannot fail, for it rests upon Christ the cornerstone. It cannot change, for God’s word endures forever. It cannot prove insufficient, for it contains all things necessary for life and godliness.

In Part 2 of this article, we will examine how these foundations fulfill what the High Priest’s breastplate foreshadowed, explore the relationship between the twelve gates and twelve foundations, and discover how God’s glory fills this eternal city. Each precious stone will reveal additional layers of spiritual meaning, deeper appreciation for God’s wisdom, and fuller understanding of His redemptive purpose.

The foundations bearing the apostles’ names support the gracious invitation: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). May we, by His grace, be found standing upon this unshakeable foundation when New Jerusalem descends from heaven, prepared as a bride adorned for her husband.

Introduction: The Hidden Language of Stones

[Study Aired December 9, 2025]

Throughout Scripture, God employs the natural realm to reveal spiritual realities, a principle the apostle Paul affirms when he writes, “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). Among creation’s most striking teachers stand the precious stones—gems that capture light, endure through ages, and display beauty that transcends mere earthly value. These minerals, formed in earth’s depths through immense pressure and time, serve as sacred instructors pointing us toward eternal truths about Christ, His people, and the progression from our natural Adamic state to our spiritual transformation in the Last Adam.

The Scriptures present precious stones in three primary contexts, each revealing distinct yet interconnected spiritual truths. First, we encounter them adorning the High Priest’s breastplate, where twelve stones represented Israel’s twelve tribes before God (Exodus 28:15-21). Second, these gems appear covering the anointed cherub in the garden of Eden, as described in Ezekiel’s prophetic declaration concerning the king of Tyrus (Ezekiel 28:13). Finally, they form the foundations of the New Jerusalem, the eternal city descending from heaven where God dwells with His people forever (Revelation 21:18-21). These three appearances—priestly representation, original covering, and eternal foundation—trace God’s redemptive purpose from creation through the present age into the age to come.

Understanding this series requires recognizing a foundational principle that governs all of Scripture’s symbolism: humanity was created subject to vanity, not having fallen from an original state of perfection. As Paul writes, “For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope” (Romans 8:20). God’s purpose from the beginning was to bring forth creation first in the natural realm—weak, earthly, subject to vanity—so that He might then raise it to the spiritual. The first man Adam was made a living soul; the Last Adam became a life-giving spirit (1 Corinthians 15:45). Paul establishes this pattern explicitly: “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). This progression from natural to spiritual, from Adamic to Christic, from earthly to heavenly, governs how we must interpret every symbol in Scripture, including precious stones. The gems we examine were first formed in earth’s crust, extracted from mines, shaped by human hands, and placed in earthly settings—yet their true purpose lies in revealing spiritual realities that belong to “Jerusalem which is above” and “is free, which is the mother of us all” (Galatians 4:26).

Christ the Stone: The Foundation and Fulfillment

Before examining individual gems, we must establish the ultimate truth that all precious stones proclaim: Christ Jesus Himself is the precious, chosen stone upon which everything rests. The prophet Isaiah, looking forward to God’s work, declared, “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste” (Isaiah 28:16). This prophecy finds its fulfillment in Christ, as Peter clearly identifies: “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded” (1 Peter 2:6).

The Hebrew word translated “precious” in Isaiah (yiqrah, from yaqar, H3368) carries meanings of “rare,” “valuable,” “honored,” and “costly.” This same root describes the precious stones of the breastplate, the gems in Eden, and the foundations of New Jerusalem, creating an unmistakable connection: all precious stones point toward the One who is supremely precious. When Scripture describes material gems, it consistently uses this language of costliness and rarity to direct our understanding toward Christ, who is of infinite worth and without equal. Solomon, speaking of wisdom, declares, “She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (Proverbs 3:15), using this same vocabulary of preciousness to indicate surpassing value.

Yet this precious stone encounters rejection before exaltation. The Psalmist prophesied, “The stone which the builders refused is become the head stone of the corner” (Psalm 118:22), and Peter, addressing the religious leaders, boldly proclaimed, “This is the stone which was set at nought of you builders, which is become the head of the corner” (Acts 4:11). The natural, carnal mind—represented by builders who examine only outward appearance—rejects the stone that God has chosen. Peter explains this dual aspect: “Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence” (1 Peter 2:7-8). The same stone that provides foundation for some becomes a stumbling block for others, depending not on the stone’s nature but on the beholder’s spiritual state.

The imagery extends beyond foundation to include Christ’s function as the rock that provides living water. When Israel wandered in the wilderness, God commanded Moses to strike the rock at Horeb, and water flowed forth (Exodus 17:6). Paul reveals this rock’s identity: “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:4). The striking prefigured Christ’s crucifixion, from which flows the water of life to all who believe. Understanding Christ as the stone—cornerstone and stumbling block, foundation and rock of living water—prepares us to rightly interpret every precious stone mentioned in Scripture.

Living Stones: The Transformation of Believers

Having established Christ as the precious, chosen stone, we must now understand how believers relate to this stone imagery through a profound transformation. Peter writes, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). The Greek word translated “lively” (zao, G2198) means “living” or “alive,” distinguishing believers from dead, lifeless rocks. We are not inanimate minerals but living stones, animated by the same Spirit that raised Christ from the dead.

This transformation involves both removal and renewal. Scripture consistently presents the unregenerate heart as stony—hard, unresponsive, spiritually dead. God promises through Ezekiel, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26). The Hebrew word for “stony” (eben, H68) emphasizes complete hardness and unresponsiveness. This stony heart represents the carnal mind, which “is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:7). Stephen accused the religious leaders: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost” (Acts 7:51).

Yet paradoxically, as our hearts of stone are removed and replaced with hearts of flesh, we simultaneously become living stones. This is not contradiction but progression. The stony heart must be removed, crushed, broken by the law’s demands that reveal our inability. As we are brought to spiritual life in Christ, we become living stones—no longer dead minerals but animated by His life, no longer hardened in rebellion but made alive in obedience, no longer individual fragments but built together as one spiritual house. Paul writes, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (Romans 8:29).

The imagery of stones being built together emphasizes both unity and diversity. Paul explains: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:19-21). Each stone is unique—different colors, compositions, and characteristics—yet all are fitted together according to God’s design. Just as the High Priest’s breastplate contained twelve distinct stones, each representing a different tribe yet all united on the priest’s chest, so believers maintain their individual identities while being built into one corporate dwelling place for God.

This building process requires shaping and refining. Natural stones extracted from mines arrive rough, unpolished, and unsuitable for their intended purpose. Peter writes, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:6-7). The testing of our faith, like the refining of gems, serves God’s purpose of preparing us for our eternal position. Paul expands this principle: “Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire” (1 Corinthians 3:12-13). Here precious stones represent doctrine and works that endure testing, contrasting with perishable materials that burn away.

The Three Primary Contexts: Tracing God’s Redemptive Plan

The High Priest’s Breastplate: Representative Stones

The first comprehensive presentation of precious stones appears in God’s instructions for the High Priest’s garments. God commanded Moses: “And thou shalt make the breastplate of judgment with cunning work” (Exodus 28:15). Upon this breastplate, four rows of three stones each were to be set: “And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. And the second row shall be an emerald, a sapphire, and a diamond. And the third row a ligure, an agate, and an amethyst. And the fourth row a beryl, an onyx, and a jasper” (Exodus 28:17-20).

These twelve stones correspond to Israel’s twelve tribes: “And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes” (Exodus 28:21). Each stone bore the engraved name of one tribe, and the entire breastplate rested over Aaron’s heart when he ministered before the Lord: “And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually” (Exodus 28:29). Aaron, as High Priest, typified Christ, our great High Priest who ever lives to make intercession for us (Hebrews 7:25). Just as Aaron bore Israel’s names engraved on precious stones upon his heart, Christ bears His people constantly before the Father. The fact that each tribe had its own distinct stone emphasizes that God knows each of His children individually, values them as precious, and maintains them eternally in His presence.

The Covering of the Anointed Cherub: Original Adornment

The second major appearance of precious stones occurs in Ezekiel’s prophecy concerning the king of Tyrus. God declares: “Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created” (Ezekiel 28:13). This passage reveals that precious stones originally served as covering for one who held exalted position, described as “the anointed cherub that covereth” (Ezekiel 28:14).

This context teaches several vital truths about God’s sovereign purpose in creation. First, God created all things according to His own will and purpose, including those who would serve as vessels of wrath. As Paul writes, “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” (Romans 9:21). The adversary was created for the purpose he serves, as Isaiah records God saying, “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things” (Isaiah 45:7). Second, the natural must precede the spiritual in all realms of God’s creation. As created beings under the universal principle established in 1 Corinthians 15:46, angels too remain in the natural/carnal state. This truth is confirmed by Paul’s declaration that “the saints shall judge angels” (1 Corinthians 6:3), for only the carnal requires judgment. Third, precious stones that adorned the natural covering must ultimately adorn the spiritual reality in the New Jerusalem.

Ezekiel describes the judgment: “By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire” (Ezekiel 28:16). The expulsion from the “stones of fire” signifies removal from the privileged position originally held, revealing God’s eternal principle: what adorned the first (the natural, carnal covering) will ultimately adorn the Last (Christ and His bride, the New Jerusalem).

New Jerusalem’s Foundations: Eternal Security

The third and final major presentation of precious stones appears in Revelation’s description of the New Jerusalem: “And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones” (Revelation 21:18-19). John then lists twelve foundation stones: “The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst” (Revelation 21:19-20).

These twelve foundations correspond to the twelve apostles of the Lamb, as John explicitly states: “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” (Revelation 21:14). Just as the twelve breastplate stones bore the names of Israel’s twelve tribes, these foundation stones bear the apostles’ names. What was once carried upon the priest’s heart is now established as the permanent foundation of God’s dwelling place. The New Jerusalem represents the ultimate fulfillment of God’s purpose—the bride of Christ, the dwelling place of God with His people, the culmination of all redemptive history.

The progression from breastplate to Eden’s covering to New Jerusalem’s foundations reveals God’s redemptive timeline. The breastplate stones represented God’s Old Covenant people, carried into His presence through priestly mediation. The Eden covering stones adorned one who fell through pride, demonstrating that the natural (even in the angelic realm) cannot endure but must be superseded by the spiritual. The New Jerusalem foundations establish God’s eternal dwelling place, built upon apostolic testimony concerning Christ, incorporating living stones who have been transformed from their natural Adamic state into their spiritual Christic nature. This progression moves from representation through corruption to permanence, from the first Adam to the Last Adam, from the earthly to the heavenly.

The Formation of Precious Stones: A Natural Type

Understanding how natural precious stones form provides powerful spiritual insight into how God forms precious character in believers. Gemstones develop through three primary processes, each with spiritual significance.

First, igneous formation occurs when molten rock cools and crystallizes under extreme heat. This parallels the refining fire of trial that believers experience, as Peter writes: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory” (1 Peter 1:7). Second, metamorphic formation happens when existing rocks undergo transformation through immense pressure and heat over long periods. This mirrors the spiritual transformation 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 Greek word for “changed” (metamorphoo, G3339) indicates complete transformation of nature. Third, sedimentary formation occurs when minerals dissolved in water crystallize gradually. This reflects spiritual growth through steady exposure to God’s word and His Spirit, as James instructs: “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:4).

All three formation processes share common elements: time, pressure, heat, and hidden development. Gems do not form on earth’s surface where all can observe but deep underground, concealed from sight. Similarly, our spiritual formation occurs internally, hidden from public view. Paul writes, “For ye are dead, and your life is hid with Christ in God” (Colossians 3:3). The transformation happens within, in the secret place of the heart, where only God observes. When the gem finally emerges—when the believer’s character is tested and proven—the beauty that appears reflects the hidden work accomplished in darkness and pressure.

The extraction and preparation of gems also teaches spiritual lessons. Raw stones must be removed from their original matrix through violent breaking of surrounding rock, paralleling our separation from the world. After extraction, gems require cutting and polishing to reveal their beauty—a process that removes rough edges and brings forth hidden brilliance. This refining corresponds to sanctification, where God removes our unpleasant characteristics and develops the beauty of Christ’s character within us.

Colors, Composition and Characteristics: Reading the Symbolism

Each precious stone possesses unique color, chemical composition, and physical characteristics that serve as sacred vocabulary revealing specific spiritual truths. Throughout this series, we will examine how Scripture employs these natural properties as teaching tools, always comparing spiritual with spiritual and allowing Scripture to interpret Scripture.

Color carries consistent symbolic meaning across Scripture. Red, found in stones like ruby (sardius), represents blood—both the blood of sin and the blood of redemption. God declares, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18), while Paul writes of “redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7). Blue, seen in sapphire, consistently symbolizes heaven and authority, as when Moses and the elders “saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Exodus 24:10). Green, appearing in emerald, represents life, growth, and mercy. Purple, seen in amethyst, signifies royalty and kingship, as when the soldiers mocked him “clothed him with purple, and platted a crown of thorns” (Mark 15:17), unwittingly declaring His true royal nature.

Composition reveals further truth. The hardness of gems instructs us—diamond, the hardest natural substance, speaks of truth that cannot be scratched or marred by any opposing force. Transparency versus opacity offers another layer of meaning. Clear stones like diamond allow light to pass through completely, symbolizing those who are becoming transparent before God, hiding nothing, reflecting His light purely. Translucent stones permit some light while maintaining color, picturing believers who reflect God’s light yet retain their individual characteristics and callings.

Conclusion: The Journey Ahead

We have laid the foundation for understanding precious stones in Scripture, establishing several critical principles that will guide us through the remainder of this series. Christ is the precious, chosen stone, the cornerstone, the foundation, the rock—and every other stone mentioned in Scripture ultimately points toward Him. Believers are living stones, transformed from their natural state with hardened hearts to spiritual stones fit for building God’s eternal house. The three primary biblical contexts—the High Priest’s breastplate, the covering in Eden, and New Jerusalem’s foundations—trace God’s redemptive purpose from past through present into eternity. The natural properties of gems serve as heavenly vocabulary revealing spiritual truths, all following the foundational pattern of progression from natural to spiritual, from Adamic to Christic, from earthly to heavenly.

As we proceed to examine individual gems in subsequent articles, we will discover how each stone reveals particular aspects of Christ’s nature, specific stages of our transformation, and unique facets of God’s eternal purpose. The sardius (ruby) will speak of blood, redemption, and the rights of the firstborn. The sapphire will declare heavenly truth and the throne of God. The diamond will testify of hardness—both the hardness of unbelieving hearts and the hardness of sacred truth that no opposition can mar. Each stone contributes its unique voice to the chorus of testimony about Christ and His people.

The prophet Malachi provides a fitting close to this foundational article, declaring what God says about His own: “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels” (Malachi 3:17). The Hebrew word translated “jewels” (segullah, H5459) means “treasured possession” or “peculiar treasure.” God values His people as precious gems, unique treasures that He has chosen, formed through pressure and heat, extracted from the earth, refined and polished, and will ultimately set in His eternal city’s foundations. We who were once hardened in sin, dead in trespasses, alienated from God, have been made living stones by His grace, fitted together with fellow believers, being built into a holy temple where God Himself dwells. The journey from earth’s darkness where gems form to heaven’s glory where they shine eternally reflects our spiritual journey from death to life, from darkness to light, from bondage to freedom.

The Spiritual Significance of Bones in Scripture

[Study Aired March 4, 2025]

Introduction

What can the physical structures that support our bodies teach us about our spiritual lives? Throughout Scripture, God reveals spiritual truths through physical elements of creation, for “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20). Among these elements, bones carry especially deep spiritual significance, teaching us about our spiritual foundation, mortality, resurrection hope, and inner health.

Bones as Structure and Strength: Our Spiritual Foundation

In the physical body, bones provide framework and support, reflecting how Christ serves as our spiritual foundation. As Paul declares, “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). This connection between physical bones and spiritual foundation appears consistently throughout Scripture.

The very creation of woman demonstrates the profound significance of bones in God’s design: “And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man” (Genesis 2:21-23). This foundational account shows how God used bone—the very structure that provides strength and framework—as the basis for creating humanity’s essential relationship, establishing a pattern of interconnection and mutual support that reflects our spiritual dependence on Christ.

King David understood this relationship when he prayed, “Make me to hear joy and gladness; that the bones which thou hast broken may rejoice” (Psalm 51:8). His words reflected not merely physical trauma but the deep spiritual breaking he experienced after his sin with Bathsheba. The very foundation of his being was shaken, and he recognized that only God could restore his spiritual structure.

Think of how a broken bone must be properly set and given time to heal. Similarly, when our spiritual foundation is damaged through sin or tragedy, proper healing requires God’s intervention and sufficient time for restoration. Just as we wouldn’t expect a broken arm to heal overnight, deep spiritual restoration follows a similar pattern.

Job expressed a similar understanding when affliction penetrated to his core: “My bones are pierced in me in the night season: and my sinews take no rest” (Job 30:17). His physical agony reflected a deeper spiritual anguish that touched the foundation of his being.

The prophetic statement that “He keepeth all his bones: not one of them is broken” (Psalm 34:20), which finds perfect fulfillment in Jesus on the cross (John 19:36), reveals God’s protection over the spiritual foundation of Christ—a protection that extends to us through our union with Him. This preservation speaks not to our old nature, which must be crucified and broken, but to our new man that has been born of the Spirit. As Paul explains, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). It is this new creation that is incorporated into Christ’s body, as Paul declares, “we are members of his body, of his flesh, and of his bones” (Ephesians 5:30). This remarkable union doesn’t preserve our old nature but rather grafts our new spiritual identity into Christ’s very being, making us partakers of His glorious nature and structure. The old man must be broken for the new to emerge—just as a seed must die to produce new life—but this new life in Christ receives the same protection that preserved our Savior’s bones on the cross.

Bones and Mortality: The Reality of Human Frailty and Divine Renewal

Throughout Scripture, bones frequently represent both mortality and the potential for heavenly renewal. As remnants after flesh has decayed, they serve as stark reminders of our limited earthly existence while simultaneously pointing to God’s power to restore.

The prophet Jeremiah describes scenes of judgment where “the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, shall be brought out of their graves” (Jeremiah 8:1). This vivid image of exposed bones served as a powerful prophetic statement about righteous judgment.

To understand this judgment scene fully, we must appreciate its historical context. Jeremiah prophesied during a period of deep spiritual decline in Judah, shortly before the Babylonian exile. The people had abandoned God’s covenant, embraced idolatry, and rejected repeated warnings through the prophets.

This prophetic imagery of exposed bones conveys several powerful spiritual truths that Scripture consistently affirms. It reveals universal judgment before God, as the text specifically mentions every level of Judean society—kings, princes, priests, prophets, and ordinary citizens—showing how God’s judgment transcends human status distinctions. As Solomon writes, “The rich and poor meet together: the LORD is the maker of them all” (Proverbs 22:2). This principle appears throughout Scripture, from Job’s recognition that God “accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands” (Job 34:19) to Peter’s declaration that “God is no respecter of persons” (Acts 10:34). The imagery also demonstrates heavenly exposure of hidden things, as the Lord repeatedly warns through the prophets that what is concealed will be revealed: “For there is nothing covered, that shall not be revealed; neither hid, that shall not be known” (Luke 12:2). The prophet Ezekiel similarly described God’s judgment: “Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them” (Ezekiel 8:18). This exposure fulfills the principle that “some men’s sins are open beforehand, going before to judgment; and some men they follow after” (1 Timothy 5:24). Furthermore, it highlights the powerlessness of idolatry, as Jeremiah continues in the next verse to describe how these bones would be spread before “the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped” (Jeremiah 8:2). This vividly illustrates the biblical truth that “their idols are silver and gold, the work of men’s hands… They that make them are like unto them; so is everyone that trusts them” (Psalm 115:4,8). Isaiah similarly declares that idolaters “cannot deliver the burden, but themselves are gone into captivity” (Isaiah 46:2), showing how false worship ultimately leaves its adherents vulnerable to God’s judgment.

Ezekiel’s vision of the valley of dry bones presents the ultimate picture of death and hopelessness. The Lord asked him, “Son of man, can these bones live?” (Ezekiel 37:3). This question extends beyond physical resurrection to spiritual renewal—can that which is spiritually dead be made alive? The answer comes through God’s sovereign power alone: “Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live” (Ezekiel 37:5).

This transformation from death to life reflects Paul’s description: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses” (Colossians 2:13). Bones in Scripture therefore represent both our mortality and God’s power over death.

The prophet Habakkuk vividly expressed how awareness of God’s judgment penetrates to our very foundation: “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself” (Habakkuk 3:16). Yet this same God who brings conviction also brings restoration, as demonstrated in Ezekiel’s vision when the dry bones were miraculously assembled and brought to life.

The most dramatic demonstration of God’s power over death came through a man who was restored to life after touching Elisha’s bones: “And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet” (2 Kings 13:21). This historical miracle foreshadowed the greater resurrection power that would come through Christ.

Bones and Inner Health: The Connection Between Spiritual Condition and Vitality

Scripture reveals a profound connection between bone health and spiritual condition. Proverbs 14:30 states, “A sound heart is the life of the flesh: but envy the rottenness of the bones.” This verse shows how negative spiritual states affect our innermost being at the foundational level.

In our modern context, we understand how emotions like bitterness, resentment, and unforgiveness can literally impact our physical health. Medical science increasingly recognizes these connections, confirming what Scripture revealed thousands of years ago—that our spiritual condition affects us to the very core of our being.

Proverbs 3:7-8 confirms this relationship: “Be not wise in thine own eyes: fear the LORD, and depart from evil. It shall be health to thy navel, and marrow to thy bones.” Here, proper spiritual alignment with God produces inner vitality, symbolized by marrow-filled bones. Since bone marrow produces blood cells essential for life, this suggests that right relationship with God nourishes our spiritual life at its source.

Isaiah 58:11 elaborates on this theme: “And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” This beautiful promise connects inner spiritual nourishment with outward fruitfulness.

Christ Himself is our ultimate nourishment, as He declared: “I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51). Just as physical nourishment strengthens bones, spiritual nourishment through Christ strengthens our inner being, reminding us of Jesus’ words, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4).

The Protection of Righteous Bones: Godly Care for the Faithful

The scripture reveals a special holy protection over the righteous that extends even to their physical bodies. Psalm 34:19-20 declares, “Many are the afflictions of the righteous: but the LORD delivereth him out of them all. He keepeth all his bones: not one of them is broken.” This promise, while applying broadly to God’s care for His people, points to the life-giving preservation that God provides for those who trust in Him. We see this same divine protection illustrated in Daniel’s testimony about his companions in the fiery furnace: “Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God” (Daniel 3:24-25). Just as God preserved these faithful men without even the smell of smoke on their garments, He likewise exercises sovereign protection over His people according to His perfect will and purpose.

This life-giving protection speaks to God’s care for the fundamental structure of our spiritual being. The contrast appears in Psalm 53:5, where God’s judgment on the wicked is described: “There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.” The scattering of bones symbolizes complete defeat and disgrace for those who oppose God’s people. This reveals the internal conflict between the old man and the new man within us, as Paul describes in Ephesians 4:22-24: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts… And that ye put on the new man, which after God is created in righteousness and true holiness.” Just as those who oppose God’s people face the scattering of their bones, so must our old nature be broken and overcome for the new creation in Christ to flourish. The old man, with its carnal thinking and resistance to God’s ways, stands in opposition to the spiritual work God is accomplishing in His people. Yet through Christ, God preserves and strengthens the bones of the new man—the spiritual foundation of our redeemed nature—while bringing judgment upon the old nature that opposes His purpose.

This protection extends even to death, as seen when Josiah fulfilled prophecy regarding the bones of the man of God: “And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria” (2 Kings 23:18). Even in judgment, God remembers mercy toward those who served Him faithfully.

Christ’s Bones: Prophetic Fulfillment and Resurrection Reality

The most significant bones in Scripture belong to our Lord Jesus Christ. Concerning His crucifixion, John records, “But when they came to Jesus, and saw that he was dead already, they brake not his legs… For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken” (John 19:33,36). This fulfillment reaches back to the Passover instructions: “In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof” (Exodus 12:46).

After His resurrection, Jesus proved His body was appeared to be real by asking His disciples to touch Him. He said, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Luke 24:39). This shows us something important about resurrection—Christ’s new body wasn’t just spirit, but appeared as physical substance that could be touched. This wasn’t simply His old body brought back to life, but a transformed body that still kept recognizable features from His earthly body, including the marks from His crucifixion.

Christ’s physical resurrection sets the pattern for what will happen to believers. Our resurrection will also involve transformed physical bodies, not just spiritual existence without bodies. This fulfills what Paul taught when he wrote, “It is sown a natural body; it is raised a spiritual body” (1 Corinthians 15:44).

Paul elaborates on this mystery: “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Corinthians 15:51-52). Christ’s resurrection body, appearing with flesh and bones, provides the pattern for our future resurrection.

The Progressive Transformation: From Dry Bones to Living Army

The valley of dry bones vision in Ezekiel 37 reveals a crucial truth about spiritual transformation—it occurs progressively, not instantaneously. The sequence of restoration follows a divine pattern:

1. First, the bones came together, representing the beginning of structural restoration.
2. Then sinews and flesh appeared, showing the connections and substance being added.
3. Skin covered them, providing protection and completeness to the form.
4. Finally, breath entered, bringing life through the Spirit.

This sequence illustrates how God works systematically in our lives, bringing order from chaos before imparting spiritual life. It reflects Paul’s teaching about our ongoing transformation: “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Corinthians 15:49).

In our spiritual journey, we often desire immediate transformation, but God’s work is typically more gradual and methodical. Just as a broken bone must heal in stages, our spiritual restoration follows perfect timing and order. This gives us hope during times when change seems slow or incomplete—God is still at work, bringing the disconnected parts of our lives together before breathing His life into them.

Paul describes this process in another passage: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of 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 4:11-13). This progressive work continues until we reach full spiritual maturity, transformed from dry bones into a mighty army for the Lord.

Conclusion: The Living Reality of Bone Symbolism

The spiritual significance of bones in Scripture provides profound insights into God’s redemptive work in our lives. Through this physical element, God teaches us about our spiritual foundation in Christ, the reality of our mortality and His power over death, the connection between spiritual health and inner vitality, His protection over those who belong to Him, the pattern of our resurrection through Christ’s example, and the progressive nature of spiritual transformation.

Remember the words of the Psalmist: “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them” (Psalm 139:14-16).

This reminds us that God knows our frame intimately, even to the very structure of our bones, and His creative work in us continues throughout our lives. The prophet Jeremiah affirms this ongoing work: “Thus saith the LORD, the maker thereof, the LORD that formed it, to establish it; the LORD is his name; Call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not” (Jeremiah 33:2-3).

The Lord promises restoration through the prophet Joel: “I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you” (Joel 2:25). Just as He can restore what seemed utterly consumed, He can revive our dry bones and bring new life where death once reigned.

Let us heed Solomon’s wisdom about spiritual health that affects our bones: “My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh” (Proverbs 4:20-22). This internal transformation leads to the external manifestation of God’s glory, until we can say with Isaiah, “The LORD shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended” (Isaiah 60:19-20).

As we walk in faith, may we internalize Paul’s prayer: “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:16-19). In this way, our entire being—bones, body, soul, and spirit—becomes a living testimony to God’s transformative power and unfailing love.

“The Spiritual Significance of Earthquakes”

Whose Voice then Shook the Earth

[Study Aired Dec 31, 2024]

Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire. (Hebrews 12:26-29)

Scripture shows that earthquakes reveal both God’s presence and His work within us. As Christ taught us, “the kingdom of God is within you” (Luke 17:20), therefore these shakings have both an outward and inward application. This dual nature is first seen at Mount Sinai:

And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. (Exodus 19:18)

God demonstrates how His presence brings shaking when He revealed Himself to Elijah:

And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. (1 Kings 19:11-12)

An earthquake during King Uzziah’s reign was so significant that it served as a historical marker:

The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake. (Amos 1:1)

This earthquake was remembered generations later:

And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. (Zechariah 14:5)

These physical earthquakes point to how God shakes and removes false doctrines. This is shown when God’s temple is opened in heaven:

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. (Revelation 11:19)

This earthquake comes during the time of God’s two witnesses who prophesy against false doctrines:

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3)

The result of their testimony brings a great shaking:

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. (Revelation 11:13)

This pattern of God’s presence shaking foundations is confirmed in the Psalms:

Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. (Psalm 18:7)

In the New Testament, we see these shakings marking pivotal moments of God’s work. At Christ’s death:

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. (Matthew 27:51)

This earthquake signified the shaking of the old covenant system. At His resurrection:

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matthew 28:2)

When Paul and Silas were imprisoned, an earthquake led to spiritual conversion:

And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and everyone’s bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas… and said, Sirs, what must I do to be saved? (Acts 16:26-30)

The pattern of shaking is mentioned earlier in Revelation. With the opening of the sixth seal:

And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood. (Revelation 6:12)

Under the seventh seal:

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Revelation 8:5)

These earthquakes symbolize God’s judgments and the shaking of all Babylonian doctrine foundations. The prophet Haggai foresaw this universal shaking:

For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come. (Haggai 2:6-7)

The writer of Hebrews reveals the ultimate purpose of this shaking:

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. (Hebrews 12:27)

Just as earthquakes break down old structures, God’s word breaks down our old nature:

Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? (Jeremiah 23:29)

Through these shakings, we learn to anchor ourselves in what cannot be moved:

Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil. (Hebrews 6:19)

Just as earthquakes disturb the natural foundations, spiritual battles establish what cannot be shaken:

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. (Psalm 46:2-3)

These shakings reveal who truly sits on the throne of our hearts:

But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. (Jeremiah 10:10)

The process connects directly to God’s sovereignty:

The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. A fire goeth before him, and burneth up his enemies round about. His lightnings enlightened the world: the earth saw, and trembled. (Psalm 97:1-4)

Through every spiritual shaking, God is fulfilling His word:

Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. (2 Peter 3:12-13)

These shakings are not for our destruction but for bringing us to a contrite and trembling spirit:

For 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 trembling spirit, and that trembleth at my word. (Isaiah 66:2)

Let us therefore embrace these spiritual earthquakes, knowing they serve to establish Christ’s kingdom within us:

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. (Hebrews 8:10)

Next week, Lord willing, we will examine North, South, East and West.

“Journey Through the Kingdom to God’s Throne” – Part 3

The Temple Mount and Courts: Ascending to God’s Presence
Through Judgement and Revelation

[Study Aired Nov 19, 2024]

Introduction

In our previous studies, we traced the spiritual journey of drawing near to God’s presence, beginning at the gates of Jerusalem: “Our feet shall stand within thy gates, O Jerusalem” (Psalm 122:2). These gates revealed Christ as the only true entrance: “I am the door: by me if any man enter in, he shall be saved” (John 10:9). This journey emphasized the narrow way leading to life: “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:14).

Through these gates, we explored a progression of transformation, each step revealing Christ’s work within us: “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). This ascent follows the psalmist’s declaration: “They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:7).

In this study, we advance from the city gates to the Temple Mount and its courts, uncovering deeper spiritual truths. These physical structures represent the stages of spiritual ascent: from foundational purification to higher revelation. Each step draws us closer to God, transforming us “into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

The Temple Mount: Foundation of Ascent

The Temple Mount, located in Jerusalem, holds profound spiritual significance both in its historical context and in its symbolism for our spiritual journey. It is first mentioned in Scripture as the site where Abraham’s faith was tested when God asked him to offer his son Isaac: “And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of” (Genesis 22:2). This ultimate act of obedience foreshadowed Christ’s sacrifice and established Mount Moriah as a place of revelation and communion with God.

A Place of Elevation

When Solomon built the temple, he chose this same mount for its construction: “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the LORD appeared unto David his father” (2 Chronicles 3:1). Its elevation above the city reflects the principle of drawing closer to God through spiritual ascent. As Isaiah declared: “O Zion, that bringest good tidings, get thee up into the high mountain” (Isaiah 40:9). This elevation also calls believers to rise above the distractions and impurities of the world, as Paul exhorts: “Set your affection on things above, not on things on the earth” (Colossians 3:2).

The physical height of the Temple Mount symbolizes the spiritual truth that approaching God requires a higher perspective. It asks us to leave behind worldly concerns and ascend toward His presence, as reflected in the psalmist’s question: “Who shall ascend into the hill of the LORD? or who shall stand in his holy place?” (Psalm 24:3). The answer reveals that only those with clean hands and pure hearts — qualities that only Christ can produce in us — are prepared for such communion: “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:4).

Separation and Sanctification

The elevation of the Temple Mount not only reflects physical separation from the rest of the city but also teaches the spiritual principle of sanctification. God calls His people to be distinct: “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing” (2 Corinthians 6:17). This separation is not isolation, but a life set apart for God’s purposes. Jesus exemplified this in His prayer for His disciples: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15).

As believers, we are called to live lives of holiness that reflect our position as a “city set on a hill” (Matthew 5:14). The Mount’s elevation teaches that those who seek higher revelation must walk in greater obedience and purity, for “Blessed are the pure in heart: for they shall see God” (Matthew 5:8).

Christ as the Foundation

The massive foundation stones of the Temple Mount serve as a powerful symbol of Christ, the cornerstone of our faith: “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). These stones were carefully hewn and prepared before being placed, reflecting God’s work in shaping His people through judgment and refinement. Solomon’s command regarding these stones echoes this preparation: “And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house” (1 Kings 5:17).

This preparation mirrors God’s work in believers, as Paul describes: “In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:21). Each stone represents a life shaped by God’s hand, fitting perfectly into His spiritual house. The Mount’s foundation stones also speak to the enduring strength and stability that Christ provides, for “Jesus Christ the same yesterday, and today, and forever” (Hebrews 13:8).

Unity and Equality in Christ

The level platform created by the Temple Mount’s massive foundation stones symbolizes the unity and equality believers have in Christ. Regardless of background, all are brought to the same spiritual level through His work: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). This leveling process humbles the proud and exalts the lowly: “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10).

Orientation Toward Revelation

The Temple Mount’s careful orientation, with the temple facing east, carries profound spiritual significance. Eastward orientation often symbolizes anticipation of God’s glory and the dawning of new revelation. Ezekiel foresaw this when he described God’s glory approaching from the east: “And, behold, the glory of the God of Israel came from the way of the east” (Ezekiel 43:2). This vision connects with the promise of Christ’s return and the increasing clarity of revelation for those who seek Him: “When he, the Spirit of truth, is come, he will guide you into all truth” (John 16:13).

The eastward focus also ties to Christ as the rising Sun of Righteousness: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings” (Malachi 4:2). As we ascend spiritually, we are called to orient our lives toward His light, seeking His guidance and revelation: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105).

The Great Court: Initial Cleansing and Revelation

The Great Court, also called the Outer Court, represents the initial stage of drawing near to God. It was the largest area of the temple complex, designed to accommodate multitudes, symbolizing the inclusive nature of God’s call to salvation: “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). Yet, while God desires all to approach Him, entering the deeper courts requires a process of cleansing and spiritual refinement.

A Place of Sacrifice: The Brazen Altar

At the heart of the Great Court stood the brazen altar, constructed of brass, a material that represents judgment. This was the site of animal sacrifices, where offerings were consumed by fire as a foreshadowing of Christ’s ultimate sacrifice: “But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God” (Hebrews 10:12). The altar teaches that our first approach to God is not based on our works but on the beginning work of Christ: “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10).

The perpetual fire on the altar symbolizes the ongoing work of God’s judgment and refinement in our lives: “The fire shall ever be burning upon the altar; it shall never go out” (Leviticus 6:13). This continual fire reflects the process of sanctification, where believers are purified through trials that reveal and remove impurities: “That the trial of your faith… might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7). These trials teach us reliance on God, who purifies us as gold is refined in fire: “He shall sit as a refiner and purifier of silver. And he will purify the sons of Levi, and refine them as gold and silver. And they shall offer to LORD offerings in righteousness.” (Malachi 3:3).

Cleansing Through the Brazen Laver

Beyond the altar stood the brazen laver, a large basin made of brass and filled with water. Priests were required to wash at the laver before ministering: “When they go into the tabernacle of the congregation, they shall wash with water, that they die not” (Exodus 30:20). This washing represents the cleansing power of God’s Word, which purifies our hearts and minds: “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26).

Positioned between the altar and the tabernacle, the laver shows that deeper revelation and service to God follow the acceptance of Christ’s sacrifice. This ongoing cleansing is essential for spiritual growth, as David prayed: “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalm 51:2). Just as the priests could not approach God without washing, believers must continually examine themselves to ensure they are walking in purity: “Let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Corinthians 11:28).

The laver’s location teaches that cleansing is not a one-time event but a continuous process, preparing us to draw nearer to God. This principle aligns with the psalmist’s declaration: “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130). As we allow God’s Word to reveal and correct our shortcomings, we are transformed into vessels fit for His service.

Symbolism of Hewn Stones and Cedar Beams

The Great Court’s construction included rows of hewn stones and cedar beams: “And the great court round about was with three rows of hewed stones, and a row of cedar beams” (1 Kings 7:12). The hewn stones, shaped with precision, symbolize the believer’s transformation through God’s judgment: “As the clay is in the potter’s hand, so are ye in mine hand” (Jeremiah 18:6). These stones, like the foundation stones of the Temple Mount, were prepared before being placed, reflecting the refining process God performs in our lives.

The cedar beams atop these stones represent strength that comes through humility. While cedar often symbolizes pride and loftiness—“The cedars of Lebanon, that are high and lifted up” (Isaiah 2:13)—it must first be broken before it can be used in God’s house: “The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon” (Psalm 29:5). This breaking process aligns with James’s teaching: “God resisteth the proud, but giveth grace unto the humble” (James 4:6). Together, the hewn stones and broken cedar beams illustrate the balance of humility and strength needed for spiritual growth.

Exposure to Natural Elements

The Great Court was open to the natural elements—sun, rain, and wind—reflecting the believer’s early spiritual experiences, where external circumstances still greatly influence their walk with God. This exposure symbolizes the trials and challenges faced by those beginning their journey of faith. Yet even in these early stages, God provides stability and protection, as depicted by the covered areas supported by pillars around the court: “Wisdom hath builded her house, she hath hewn out her seven pillars” (Proverbs 9:1).

The pillars also represent God’s enduring support for His people, as seen in His promise to overcomers: “Him that overcometh will I make a pillar in the temple of my God” (Revelation 3:12). These structures remind us that while we may be exposed to the elements, God is our refuge and strength: “For thou hast been a shelter for me, and a strong tower from the enemy” (Psalm 61:3).

Purging Worldly Influences

The Great Court also accommodated activities such as buying and selling, which Jesus later cleansed: “Take these things hence; make not my Father’s house an house of merchandise” (John 2:16). This act of purging underscores the need to remove worldly distractions from our approach to God. Paul exhorts believers to separate the precious from the vile: “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use” (2 Timothy 2:21).

The purging of worldly influences is a key part of our preparation to serve God, as David prayed: “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10). This cleansing brings greater joy and understanding, enabling us to draw nearer to God with pure motives: “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” (Psalm 51:12).

The Inner Court: Drawing Nearer Through Greater Judgment

The Inner Court represents a deeper stage of spiritual communion, marked by greater purification and revelation. Unlike the Great Court, which was accessible to all Israelites, the Inner Court was restricted to the priests, emphasizing the principle of greater separation for those who draw nearer to God. This deeper level of access requires not only outward cleansing but inward transformation, as Isaiah declared: “Be ye clean, that bear the vessels of the LORD” (Isaiah 52:11).

Restricted Access and Spiritual Separation

The restricted access to the Inner Court highlights the spiritual principle of sanctification, where greater intimacy with God requires greater holiness. Paul wrote, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1). This purification is not merely external but a deep, inward work of judgment that refines and prepares the believer for closer fellowship with God.

The distinction between those permitted in the Great Court and those allowed in the Inner Court symbolizes the call to priesthood, a role that involves not only privilege but also accountability. Believers are called to this spiritual priesthood through Christ: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5).

Spiritual Ascent Through Judgment

The elevation of the Inner Court above the Great Court required ascending steps, a clear picture of spiritual ascent through judgment. “My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth.” (Psalms 57:4-5). This ascent reflects the believer’s call to rise above earthly concerns and seek the things of God: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1).

Spiritual ascent requires a willingness to endure God’s refining process. Just as Moses ascended Mount Sinai to receive God’s law, believers are invited to draw closer to God, even as He works to purify their hearts. God’s invitation to Moses reflects this calling: “Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them” (Exodus 24:12). This ascent brings not only revelation but also the warning to live according to God’s word.

Priestly Service: Duties and Preparation

The Inner Court was the place of daily service for the priests, including preparing sacrifices, maintaining the altar, and ensuring the temple was in order. These duties required diligence and discernment, reflecting the call for believers to grow in their understanding of God’s word: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

The preparation of sacrifices and the careful inspection of offerings for blemishes symbolize the believer’s call to offer themselves as living sacrifices to God: “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). This service requires attention to spiritual purity and readiness, as Paul instructed Timothy: “Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all” (1 Timothy 4:15).

The priests’ work also involved the constant upkeep of the altar and temple, a reminder that spiritual growth requires ongoing effort. Just as the priests tended to the temple, believers must continually nurture their relationship with God through prayer, study, and obedience: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18).

Drawing Closer to God’s Presence

The Inner Court’s proximity to the temple building symbolizes the privilege and availability of drawing nearer to God’s presence. This nearness brings greater revelation, as David expressed: “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psalm 84:10). Even the lowest position near God’s presence surpasses any worldly honor.

With this nearness, however, comes increased accountability. Jesus taught: “Unto whomsoever much is given, of him shall be much required” (Luke 12:48). Believers who draw closer to God are entrusted with greater understanding and are called to live lives that reflect His holiness: “Be ye holy; for I am holy” (1 Peter 1:16). This deeper communion with God is accompanied by the privilege of knowing His heart, as the psalmist declared: “The secret of the LORD is with them that fear him; and he will shew them his covenant” (Psalm 25:14).

The refining work that takes place in the Inner Court leads to transformation, as Paul described: “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). This transformation prepares believers for even deeper communion with God, as they progress toward the Most Holy Place.

Conclusion: A Journey of Transformation

The journey through the courts of the Temple Mount represents a progressive path of drawing nearer to God, one that requires judgment, purification, and spiritual ascent. Each stage—from the Temple mount to the Great Court to the Inner Court—teaches essential principles for those seeking deeper communion with Him.

The Great Court: Beginning the Journey

In the Great Court, we learn that the first step toward God is through sacrifice and cleansing. The brazen altar reminds us that Christ’s sacrifice is the foundation of our salvation: “For by one offering he hath perfected forever them that are sanctified” (Hebrews 10:14). Here, we acknowledge our need for His atonement and embrace the process of sanctification, symbolized by the perpetual fire and the washing at the laver.

This outermost court also reflects the believer’s early spiritual experiences, where external influences still affect their walk with God. Through the trials and cleansing represented in this court, we begin to separate from worldly distractions, preparing to enter a closer relationship with Him: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psalm 51:7).

The Inner Court: Drawing Closer

Progressing to the Inner Court symbolizes a deeper commitment to God’s purposes. This stage requires greater separation, as represented by the restricted access granted only to priests. It calls for a higher level of purity and readiness, reflecting the truth that those who are drawn closer to God must also endure greater judgment: “Every branch in me that beareth fruit, he purgeth it, that it may bring forth more fruit” (John 15:2).

The duties of the priests in the Inner Court point to the spiritual discernment and preparation required for deeper service. This preparation refines us, teaching us to “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). Here, we experience the transformation that comes from proximity to God’s presence, being changed “from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

Ascending Toward the Holy

Both courts point to the ultimate goal of the believer’s journey: entering the Most Holy Place, where God’s presence dwells. The progression from the Great Court to the Inner Court mirrors the believer’s spiritual ascent, moving from initial cleansing to a deeper, more intimate communion with God. This journey is not merely one of physical location but of the heart, as the psalmist declared: “Blessed is the man whose strength is in thee; in whose heart are the ways of them. Who passing through the valley of Baca make it a well; the rain also filleth the pools. They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:5-7).

The courts teach us that each stage of this journey requires greater surrender, humility, and reliance on God’s grace. The sacrifices, washing, and acts of service all point to the necessity of transformation, as we are conformed to the image of Christ: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2).

A Call to Prepare for His Presence

The Temple Mount’s physical courts serve as a shadow of spiritual truths, reminding us that approaching God requires preparation and holiness. The writer of Hebrews captures this reality: “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). Each step closer to God demands not only greater obedience but also greater reliance on His Spirit to guide and transform us: “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

As we reflect on this journey, we see that the courts are not merely destinations but stages of relationship with God. They remind us that the path to Him is one of constant growth, requiring us to leave behind the distractions of the world and press toward the mark for the prize of His calling: “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:14).

Looking Ahead: The Temple Building

Our journey does not end here. Beyond the courts lies the sanctuary itself—the temple building, with its three sections: the Porch, the Holy Place, and the Most Holy Place. Each section reveals deeper revelations of Christ and His work in us. As we move toward the Most Holy Place, we will examine the golden furnishings, the veil, and the ark of the covenant, all of which point to the ultimate fulfillment of God’s plan in Christ.

Join us in our next study as we continue this journey into “the Holiest of all” (Hebrews 9:8), exploring the riches of God’s presence and the transformative power of His Spirit.

“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).

Rev 7:4-8 – Part 2B, Who are the 144,000?

[Study Aired June 16, 2024]

The second list of the twelve tribes of Israel in this chapter is the names of the twelve tribes on the twelve gates of the New Jerusalem.

Eze 48:30  And these [are] the goings out of the city on the north side, four thousand and five hundred measures.
Eze 48:31  And the gates of the city [shall be] after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.
Eze 48:32  And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan.
Eze 48:33  And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.
Eze 48:34  At the west side four thousand and five hundred, [with] their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali.
Eze 48:35  [It was] round about eighteen thousand [measures]: and the name of the city from [that] day [shall be], The LORD [is] there.

The order here is:
Ruben, Judah, Levi, Joseph, Benjamin, Dan, Simeon, Issachar, Zebulun, Gad, Asher, and Naphtali.

Now let’s put all the listings together, and we will notice that the order and the names of the twelve tribes varies greatly:

1) Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. (All 12 sons named in order of birth)
2) Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin. (All 12 sons named)
3) Rueben, Simeon, Judah, Issachar, Ephraim, Benjamin, Zebulun, Joseph of Manasseh, Dan, Asher, Naphtali, and Gad.
4) Reuben, Judah, Levi, Benjamin, Joseph, Ephraim , Manasseh, Zebulun, Issachar, Gad, Dan, Naphtali, Asher.
5) Judah, Simeon, Reuben, Gad, Manasseh, Levi, Issachar, Naphtali, Manasseh, Ephraim, Asher, Benjamin.
6) Dan, Asher, Naphtali, Manasseh. Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulon, Gad
7) Reuben, Judah, Levi, Joseph, Benjamin, Dan, Simeon, Issachar, Zebulun, Gad, Asher, and Naphtali.
8) Judah, Reuben, Gad, Asher Nepthalim, Manasses, Simeon, Levi, Issachar, Zebulon, Joseph, and Benjamin.

Not one single list is in the same order as any of the others, and the names of Levi, Simeon, Dan and Zebulun are missing from some of our lists. It has long been speculated that the tribe of Dan was omitted here in Revelation 7 because they were given to idolatry at an early stage. However, if idolatry at an early stage was any reason for having one’s name blotted out, then none of the tribes of Israel would be mentioned, because they were all idolaters from the day that Rachel stole her father’s gods before going into Canaan with Jacob until the golden calf at Sinai, to the setting up of the golden calf in Samaria in the days of Jeroboam. All Israel is equally guilty of early idolatry.

Jdg 18:30  And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.

Exo 32:3  And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
Exo 32:4  And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
Exo 32:5  A nd when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.

Gen 31:17  Then Jacob rose up, and set his sons and his wives upon camels;
Gen 31:18  And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.
Gen 31:19  And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.

The one thing we should see from all these lists of the twelve tribes is that there are many different reasons for leaving out a name. The symbolism of the names themselves is not always as important as the spiritual symbolism of the number twelve. Twelve is the number of spiritual foundation. It is the number twelve which represents “all the tribes of Israel.” This is the symbol of all of God’s elect whom He has called out of all the nations of the earth.

Deu 14:2  For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.

Rev 7:4  And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

So the tribe of Judah is placed first for the first time in any listing of the twelve tribes. Levi, which had no inheritance with the tribes of Israel, is included in this list here in Revelation 7, the tribe of Dan is not even mentioned, while the tribe of Ephraim is called the tribe of Joseph. Scripture has a reason that goes beyond having no set order for listing the tribes of Israel. The one thing we have established is that physical words, including these physical names of the twelve tribes of Israel, are spiritual symbols signifying those who with Christ will be the foundation of the government of the kingdom of God upon this earth. The symbol which signifies spiritual foundations is the number twelve. That is far more important than the inclusion of the name of the tribe of Dan in the listing of those who will be the kings and priests unto God and who are promised to “rule the nations with a rod of iron.” Ephesians 2 makes clear that the commonwealth of the twelve tribes of Israel, is no longer a physical commonwealth of physical Israelites, but a “one body” and a “one new man” of those who are “in Christ.”

Getting back to Ephesians 2, it is here that Paul explains why he appropriates ALL THESE PROMISES MADE TO ISRAEL TO HIS GENTILE CONVERTS:

Eph 2:11  Wherefore remember, that ye being in time past  Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12 That at that time ye were without Christ [and what does being ‘without Christ’ mean?] BEING ALIENS FROM THE COMMONWEALTH OF ISRAEL, and strangers from the covenants of promise [not capable of being one of the 144,000] having no hope, and without God in the world:
Eph 2:13 But now in Christ Jesus, ye who we at one time afar off [at one time in the past] are [NOW] made nigh by the blood of Christ.

Just what does “the blood of Christ” accomplish? It made Israelites in Christ and the Gentiles in Christ “BOTH ONE”. One “inward Jew,” one “circumcision… of the heart, in the spirit,” and one “Israel of God” for to make IN HIMSELF OF TWAIN [Israel and Gentiles] ONE NEW MAN… AND THAT HE MIGHT RECONCILE BOTH [ISRAEL AND GENTILES] unto God IN ONE BODY…” (vs 12-16). What room is there in this statement for two Jews, two circumcisions or two Israels? Paul makes it very clear that there is no room for outward Jews in the body of Christ. “He is NOT A JEW WHICH IS ONE OUTWARDLY…” (Rom 2:28). “They which are the children of the flesh, THESE ARE NOT THE CHILDREN OF GOD: BUT THE CHILDREN OF PROMISE ARE COUNTED FOR THE SEED” (Rom 9:8). “We [Gentile Galatians] brethren, as Isaac ARE CHILDREN OF PROMISE” (Gal 4:28). “The son of the bondwoman… Jerusalem which now is and is in bondage with her children… shall not be heir with the son of the freewoman” (Gal 4:25-31). It is ONLY “the children of promise” who receive the promises. Will the physical twelve tribes be ruling with those who “as Isaac was, are the children of promise?” What says the scripture? “Cast out the bondwoman and her son [“Jerusalem which now is and is in bondage with her children” (vs 25)] FOR THE SON OF THE BONDWOMAN SHALL NOT BE HEIR WITH THE SON OF THE FREE WOMAN” (Gal 4:30). So who will be “heirs according to the promise” (Gal 3:29)? “Now WE, BRETHREN, as Isaac was, ARE THE CHILDREN OF PROMISE” (Gal 4:28); “So then, brethren we are not the children of the bondwoman but of the free” [and “heirs according to the promise”] (Gal 4:31). As far as God is concerned, “THE FLESH PROFITETH NOTHING” (Joh 6:63).

We are told that Christ made one statement that caused “many of his disciples [to go] back and walk no more with him” (Joh 6:66). What was it that caused this? It was the statement we have just quoted – “the flesh profiteth NOTHING” (Joh 6:63). This statement is still causing “many of His disciples to [go] back [to the flesh] and walk no more with Him.” It is the “inward [spiritual] Jew”; it is “circumcision… that is of the heart IN THE SPIRIT” (Rom 2:29); and it is the spiritual “Israel of God” (Gal 6:15-16)] who “are counted for the seed” (Rom 9:8). Hence the symbol of “144,000… 12,000 from all the tribes of Israel” is the symbol of the true “Israel of God” (Gal 6:15-16).

The Singleness that is in Christ

Here is Paul’s concern for all his converts.

2Co 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity [Greek: singleness] that is in Christ.”

Are you beginning to see the singleness of our calling? We Gentiles ‘were’ in the past ‘aliens from the commonwealth of the twelve tribes, of Israel’, but now we are ‘made nigh by the blood of Christ.’ Just how close to the twelve tribe commonwealth are we now? “NOW THEREFORE YE [GENTILE EPHESIANS] ARE NO MORE STRANGERS AND FOREIGNERS, BUT FELLOW CITIZENS WITH THE [12,000 FROM EACH TRIBE] SAINTS. In other ages [this] was not made known… as it is now revealed… THAT THE GENTILES SHOULD BE FELLOW HEIRS [with the 144,000 of the ‘commonwealth of Israel’], and of the one man and of the same body, AND PARTAKERS OF HIS PROMISE in Christ by THE [ONE SINGULAR] gospel” (Eph 2:19, 3:6).

Eph 2:19  Now therefore ye [Gentile Ephesians] are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

When was this finally revealed to mankind?

Eph 3:5  Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
Eph 3:6  That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

“We [Gentile Galatians] AS ISAAC was are the children of promise” (Gal 4:28). “Jerusalem which now is… answers to Agar [Not Sarah, as the whole Christian world believes] and is IN BONDAGE WITH HER CHILDREN” (Gal 4:25).

Here is what the scriptures say about who the 144,000 are and who they are not. Some Christians actually acknowledge that we Gentiles Christians are “the son of the freewoman.”

Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 4:31  So then, brethren, we are not children of the bondwoman, but of the free.

There is not one Christian in 1,000 who will acknowledge that Jerusalem that now is, is “the son of the bondwoman” and is likened to Hagar. “Cast out the bondwoman and her son.” When Paul quotes that verse out of the Old Testament, he is equating “Jerusalem that now is and is in bondage with her children” with Hagar, the bondwoman. Paul deliberately explains himself by continuing to quote: “For the son of the bondwoman [outward Israel] shall not be heir with the son of the free woman [Sarah, Gentiles who are “Jews inwardly”].

Here now is the truth. Can we accept the Truth?

WE [Gentile Galatians] ARE NOT THE CHILDREN OF THE BONDWOMAN, BUT OF THE FREE [The “bondwoman,” Paul says is those who “are Jews outwardly” (Rom 2:28); “Agar… [is] Jerusalem which now is and is in bondage with her children” (Gal 4:25); Physical Jerusalem and her children are “called the circumcision” (Eph 2:11)],

The Gentile converts in Christ are now the true ‘circumcision’ (Rom 2:29 and Php 3:3), the true ‘Jew’ (Rom 2:28-29), and the true ‘Israel of God’ (Gal 6:15-16)].”

Paul’s statement that there is neither Jew nor Gentile in Christ is not to be understood to mean that there is no Jew, but rather, “HE IS A JEW WHICH IS ONE INWARDLY” (Rom 2:29). “Circumcision availeth nothing” is not to be understood as there is no circumcision because we are told… “WE ARE THE CIRCUMCISION” (Php 3:3). What Paul is saying is what Christ said: “THE FLESH PROFITETH NOTHING… [and] is but dung” (Joh 6:63, Php 3:7). 12,000 from each tribe is not to be understood as ‘outward’…’children of the flesh’ because we are plainly told “these are not the children of God: but the children of the promise are counted for the [144,000 – 12,000 from each tribe of Israel] seed.” That is those who are “counted” as opposed to “a great innumerable multitude.”

Rom 9:8  That is, They which are the children of the flesh, these [are] not the children of God: but the children of the promise are counted [144,000] for the seed.

“These are they which… are virgins” (Rev 14:4). Whom do the scriptures reveal these ‘virgins’ signify?

2Co 11:2 I have espoused YOU [Gentile CORINTHIANS] to one husband that I might PRESENT YOU AS A CHASTE VIRGIN UNTO CHRIST.

What Does 144,000 Symbolize?

To answer this question, we need to notice that the scripture declares that ‘God owns the cattle on 1,000 hills’.

Psa 50:10  For every beast of the forest is mine, and the cattle upon a thousand hills.

Does this verse mean that He therefore does not own the cattle on hill 1001? Is that what the scripture is saying? Of course not. Neither are the “virgin…first fruits” limited to exactly a physical count of 144,000. No, the explanation of these symbolic “… An hundred and forty and four thousand… [is simply] that these were REDEEMED FROM THE EARTH… REDEEMED FROM AMONG MEN, BEING THE FIRSTFRUITS UNTO GOD AND TO THE LAMB.”

Rev 14:3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.
Rev 14:4  These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

The 144,000 “were redeemed from the earth… These were redeemed from among men, being the firstfruits unto God and to the Lamb.” It is clear from the revelations of Paul that those “IN CHRIST” are the “ONE SEED” to whom “ALL THE PROMISES” apply. So it is apparent that the 144,000 of Revelation 7 and 14 and the “one seed” of Galatians 3:16 are, in reality, one and the same. They are the “firstfruits.” They are those to whom “ALL THE PROMISES OF GOD IN HIM ARE YEA, AND IN HIM AMEN’, UNTO THE GLORY OF GOD.”

Why 12,000 from each tribe, you ask? Numbers are as symbolic as anything in scripture.  The number twelve symbolizes foundational government, whether of Ishmael, who is the symbol of Abraham’s, after-the-flesh, firstborn (Gen 25:16, Gal 4:25), or physical Israel, whose twelve tribes symbolize the true “Israel of God” (Gal 5:15-16, Gal 4:25-30). In reality, of course, we are told of physical Israel “these are NOT the children of God: but the children of promise are counted for the seed” (Rom 9:8, Gal 3:16, 26-29). The apostle Paul is not mentioned among the twelve foundations of “the wall of the city” (Rev 21: 14) simply because, as he himself put it, he was “as one born out of due time” (1Co 15:8), not ‘out of place.’ The omission of the name of the apostle Paul in the names of the foundations of the New Jerusalem no more keeps the apostle Paul from being part of that foundation, than the omission of the name of the tribe of Dan keeps that tribe out of “all the tribes of Israel”. Twelve is symbolic of God’s foundational works, and the apostle Paul was certainly a part of that foundation, and the tribe of Dan is certainly one of “all the tribes of Israel.

Eph 2:20  And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

Read The Spiritual Significance of the Number Twelve for more clarification on the meaning of this number in scripture.

When Physical Israel Will Be Saved

Someone is always going to point to Romans 11:29, “the gifts and calling of God are without repentance,” and ask, “How does that verse fit into your replacement theology?” So let’s look at Romans 11 and see what it really says.

Rom 11:24  For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
Rom 11:25  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
Rom 11:26  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
Rom 11:27  For this [is] my covenant unto them, when I shall take away their sins.
Rom 11:28  As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.
Rom 11:29 For the gifts and calling of God are without repentance.

Don’t these verses prove God will save all Israel in spite of the fact they have rejected him? Indeed it does, but physical Jews, apart from Christ, are spiritual Gentiles, and physical Israel is simply typical of us before we came to know and be known of God:

1Co 10:6 Now these things [that happened to Israel] became types of us…” (CLV)

So when will physical Israel be saved? Will physical Israel rule the nations of the earth during the thousand years? Paul speaks of “their [physical Israel’s] fullness:”

Rom 11:12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?”

Then in verse 25, he tells those with ‘eyes to see’ when ‘their fullness’ will be:

Rom 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

“All [physical] Israel shall be saved” AFTER the “fulness of the Gentiles be come in”. That is when all physical Israel will be saved.

Rom 11:26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

When will all of this take place? Will it be during the millennium as the orthodox Christian world teaches? We are not left to speculate. We are given the day nor the hour of this all important event but we are given the exact timeline of these events. If only we would believe God’s plain spiritual words:

Eze 16:55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.

When will physical Israel be saved?

Eze 16:53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them.

Why does God do this in this order?

Rom 11:32 For God hath concluded them all [mankind] in unbelief, that he might have mercy upon all [mankind]”.

We come now to the function of the 144,000. Here is why they are called ” first fruits.” Here is the reason for their being chosen first.

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.

It is through the mercy of the “few chosen… firstfruits unto God and the Lamb”, that all men of all time will be shown mercy. That is why we are called “Saviors” in this verse of scripture:

Oba 1:21  And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.

Summary

We have seen that “all the tribes of Israel” represent all the tribes of this world, and that those 144,000 out of all the tribes of Israel, are the spiritual symbol of the few chosen out of the many called. See our study on The Tabernacle, The Court, and The Camp of Israel.

We know that “all the promises in Christ are yea” including the promises of the land, which is our bodies. We have seen that names of the twelve tribes are not as spiritually significant as the number twelve is itself, because twelve signifies the foundations of “Israel” and the foundations of “the city of God… the New Jerusalem”. We have seen that there is “singleness that is in Christ” and in His Israel and in His seed and in His promises to His “one seed.” We have seen that the spiritual significance of 144,000 is the few who are numbered as opposed to the “great multitude which no man can number.” We have seen that these 144,000 out of all the tribes of Israel, are all those who are chosen out of all of the world to be Christ’s Christ, who will then be sent by Christ to be “saviors” upon mount Zion to judge the mount of Esau.”

Oba 1:21  And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.

Finally, we actually saw the verses of scripture which reveal when all physical Israel will be saved, and we saw that it would happen “when Sodom and Samaria” are saved.

In our next study, Lord willing, we will take a much closer look at what separates these 144,000 from the “great multitude which no man could number.”