What is the significance of a city gate in the Bible?

Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted. When Boaz wanted the question settled respecting Ruth and the inheritance, he went up to the gate: the subject was debated with a nearer relative, then concluded, and witnessed by the elders. Ruth 4:1-12; cf. Joshua 20:4; 1 Sam. 4:18; 2 Sam. 15:2; Acts 14:13. To 'sit in the gate' was a place of honour: "they that sit in the gate speak against me." Ps. 69:12. It should have been the place of true judgement and justice, but was not always so. Isa. 29:21; Amos 5:10, 12; Zech. 8:16. It was, at least at times, the king's chief place of audience. 2 Sam. 19:8; 1 Kings 22:10; Job 29:7; Lam. 5:14. From this it would be a symbol of power: thus the gates of hell shall not prevail against the church which Christ builds. Matt. 16:18.

The gates of cities were of wood cased with iron to strengthen them and prevent them being burnt with fire. cf. Judges 9:52. The prison at Jerusalem had an outer gate of iron, the only iron one we read of. Acts 12:10.

The meaning, we believe, lies on the surface. It is well known that the gate, in oriental parlance, is the seat of judicial authority. Lot sat in the gate of Sodom; that is, he became a magistrate or judge. Boaz went up to the gate to settle the question of who should redeem the inheritance. Absalom stood beside the way of the gate to intercept the litigants and steal their hearts from David. “Establish judgment in the gate,” we read in Amos 5:15, whilst we all remember the great promise of Christ, “The gates of hell shall not prevail against it [the church]” (Matt. 16:18).

The judges sat in the gates of the cities, because every one going out or coming in was to be under their eye; and justice thus, as it was to be open-eyed, and toward all, would come under the eyes of all, as able to bear the light. There was to be no respect of persons, no taking of gift. Righteousness in Israel was to be the basis of every thing, the condition of life and of inheritance.

With the double purpose of redemption and marriage in mind, Boaz betook himself to the "gate," which was recognised as an open court of justice where civil and criminal cases were investigated by the aged and wise men of reputation in the city. This form of local government was authorised by Moses and was embodied in his final instructions delivered to the children of Israel on the borders of the land of Canaan (cp. Deut. 16:18-20; Deut. 21:18-21; Deut. 25:7-9). The elders of the city were therefore its civil rulers and were "ordained of God" to be such, rewarding and protecting the good and punishing the evil with magisterial authority exercised according to His law (Joshua 20:4; Rom. 13:1-4).

With the promptness and energy of a heart fully engaged, Boaz goes up to "the gate." This was the place of rule, where all matters were settled, all transfers made. It would correspond to the courts of to-day, where all legal transactions are consummated. In the matter upon which he was engaged, nothing was to be done "in a corner," but all was to have the full concurrence of those concerned, and be witnessed in the light of open day, by those judicially authorized to give their sanction.

The first person who appears is this "nearest kinsman," whose claim must first be met, or whose right of redemption must first be set aside, before Boaz, no matter how willing he might be, could interpose as redeemer. It is significant that this person is not named. The nearest kinsman of Elimelech, and the natural redeemer of his inheritance, we have no clue to his name; and this of itself has significance when we look at the spiritual meaning.

What a contrast! Poor weak woman, the weaker vessel that Paul speaks about, what an indictment against the forty thousand. She arose, they did not, here are two references to gates, and we have to ask, what does this mean? If you read the book of Ruth, you will remember there came the time when Boaz wanted to have Ruth for his wife but there was another man who had a prior claim according to kinship, and this matter had to be gone into; so they went up to the gate (4:1). The gate in the Old Testament represented the place of administration. In the Middle East, in many of the arid countries, this kind of thing still exists, this is where the elders of the village meet to discuss problems; I suppose very much like the local council in our own towns and cities, where they come together to discuss matters of policy and matters that require attention. So it was in Old Testament times, the gates were the places where they met together to discuss matters and to regulate them according to the mind of the Lord.

In these gates are the names written of the twelve tribes of the children of Israel, and at the gates are twelve angels or messengers. A gate in Scripture usage is the scene of judgment, the place where those who had a grievance came and stated their case. It answers to the thought of our High Court of Justice.

Note the following Scriptures for the significance of "the gates": Joshua 20:4; Ruth 4:1-12; Acts 14:13. From a consideration of these and other Scriptures we learn that the gates are emblematic of administrative authority and power. It would be well to mention at this point, that before the gates of hell are reached, the portal of death must be gone through. The Son of the living God has gone through death and has come forth in resurrection in order to build His assembly. Peter declared in the hearing of the crowds on the day of Pentecost the verity of the death of Christ and also the verity of His having been raised from among the dead (Acts 2:23).

That this is the interpretation of their affliction and sorrowful condition would seem to be borne out by the statement concerning Jerusalem: "The wall of Jerusalem also is broken down, and the gates thereof are burned with fire." This was the fact, and Nebuchadnezzar had been the instrument, through his army, to accomplish it. (See 2 Chr. 36) There is however another meaning. The wall is the symbol of separation; and, as we have seen, the wall of separation between Israel and the heathen had been broken down. The gate was the place, and thus the emblem, of judgment; and we are thereby instructed that justice and equity were no longer administered.* (See Nehemiah 5)

Nevertheless our work does not consist only in raising up the wall: we must also work on the gates. The enemy knew very well what he was doing when he consumed the gates of Jerusalem with fire (Neh. 2:3, 13, 17). The gates of a city are just as important as the wall, and even more so. They may be opened to allow the inhabitants of the city to go in and out freely, but they may also exclude any foreign, sinful, contagious, or criminal element which might seek to take up residence within the city. The gates are closed at night to protect the citizens from leaving the city during the hour of danger, but also to prevent anything contrary to the laws of the city from entering in, and above all to prevent the infiltration of traitors who might open the gates to the enemy, taking advantage of any laxity in surveillance.

Likewise, the city according to God has gates through which the world and its lusts, lying doctrines and heresies, and false brothers may be introduced or repulsed, and which, on the other hand, are open wide to all that is of God, of Christ and of His Word.