Rev. 3:20
Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in and dine with him, and he with Me.
Zechariah 8:16 These are the things you must do: Speak truth to one another, render true and sound judgments in your gates,
From Zechariah and of the places in the Tanakh we find that judgment was meted out at the Gates of the City. It was here that the judges sat to hear and judge cases for the occupants of the city and its surrounding areas. With a little research, the reader can easily see this in other biblical references.
The revelation records that Mashiach is at the door to the celestial city inviting those who qualify to enter, and come to “dine.” It would seem that Mashiach is at the Gate of the City first to Judge and secondly or after judgment to enter and dine with the Royal Mashiach.
Draw me after you; let us run. The king has brought me into his chambers. We will exult and rejoice in you; we will extol your love more than wine; rightly do they love you. (Cant. 1:4 ESV)
Here we see a door as if it were a Gate to the City. Mashiach is standing at the door with an invitation to enter and dine. However, because it is the Gate we must first be judged. Because Mashiach is the Royal King he sits judging all who are worthy with an invitation to enter the celestial city and join in the marriage supper of King Mashiach.
Other relational data
The gate, door or portal
- who goes in
- who goes out
- authority to enter
- purpose for exit
- those forbidden to enter
Colossians 1:10 to conduct, walk a lifestyle worthy of the Master, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.
increasing in the knowledge of God: The increase of “knowledge” is an expression rooted in the Hebrew word “Da’at” in this case meaning intimate association and union with G-d. Here we interject the Mesorah of G-d (Not the Mesorah of Mashiach, but closely associated). The Masorah of G-d is the “Knowledge of G-d.” This statement goes well beyond the idea of knowing that G-d exists in a superficial way. The language intimates that those who “know” G-d are those who have an intimate relationship with Him. The one who “knows G-d” in this way is referred to as a Tsaddiq. Yehoshua (Joshua) bore this title in that he was filled with the Ruach Hokhmah (spirit of wisdom). The “ruach Hokhmah” is not a free gift per se. It must be earned through study, prayer, devotion, piety etc. Being “filled” is not an endowment in the sense of pouring something into a vessel all at once. The vessel is filled slowly and continuously. The state of being “filled” is the state of constant progress and intimate incessant interaction with the Divine Presence.
Thus, the Prophecy of Yeshayahu comes to mind… 11: 8 The nursing child will play over the hole of the cobra, and the weaned child will put his hand on the adder’s den. 9 They will not hurt or destroy in all my holy mountain; for the earth will be full of the knowledge of the LORD as the waters cover the sea. These passages show the rectification of what was lost from the beginning. This relates to the fall of the light-bearer and the sin of Adam. Hakham Shaul shows here the path of redemption, given to those who “know G-d” and their authority to enter the Olam HaBa, the ever coming world.
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