What is the significance of the twelve gates in Revelation 21?

The City has twelve gates, four on every side; at the gates twelve angels, with the names of the twelve tribes of Israel written upon the gates. Gates are for entrance and exit, and thus speak of reception and outflow. If the walls symbolize exclusion from the City of all that is not of Christ, the gates symbolize the reception of only what is according to Christ. In Scripture the gate of a city is well known to be the place of governmental judgment, and angels are the heavenly executors of judgment. The angels are there to bar the way to all that is contrary to the divine judgment passed upon the flesh, even as of old when Cherubims with a flaming sword kept "the way of the tree of life." The names of the twelve tribes indicate the outflow of blessing from the City and the direction it takes. In earthly cities men often call the main streets of their cities by the names of the towns to which they lead. So in the heavenly City the gates bear names of the Tribes to which the blessings of the City flow. This blessing will flow in equal measure to every quarter of the globe, for there are three gates on each of the four sides of the City. Had the Church walked in the light of the City, she would have received only what is of Christ and thus would have become a testimony to Christ — a source of blessing to the world around. Alas! the professing Church, having become Laodicean, has closed the door against Christ and let in everything of man — things that appeal to nature and gratify the lusts of the flesh — and thus has become a source of corruption to the world.

Its great and high wall (v. 12), speaks of its being fully protected, but also of the city being set apart from every evil. Walls are to keep out what ought to be out. On the other hand, its twelve gates are to allow in what ought to be in. Twelve in Scripture always is the number of governmental completeness. Administrative order in that city will be perfect. Twelve angels guard the gates, which bear the names of the twelve tribes of Israel. Though the city is named for the bride, the angels are not a part of the Church. But since the heavenly city is the great exemplification of the grace of God (Gal. 4:22-29), there is the blessed reminder that Israel, though on earth, has been blessed through the same matchless grace. Also, while Israel will be the chief of the nations of the world, yet the real center of government will be “Jerusalem above” (Gal. 4:26). Three gates are on each side of the city (v. 13), which reminds us of the encampment of the tribes of Israel around the tabernacle in the wilderness (Num. 2:1-31).

The symbolic meaning of the wall will be security; and this is assured, as may be seen in verse 18, by the fact that "the building of the wall of it was of jasper "that is, the glory of God. Clothed with, she is also protected by, the divine glory, even as Isaiah speaks, "The glory of the Lord shall be thy rereward." All that God is, and all that God is in display, is the wall round about the New Jerusalem. But, as we may see further on, the wall not only. encloses and secures the holy city, but it also excludes all evil; for "there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie." (v. 27; compare Rev. 22:15.)

In the wall there are twelve gates, and at the gates twelve angels, and written thereon the names of the twelve tribes of the children of Israel. The gate of a city in Scripture was always the place of judgment, and inasmuch as there are twelve here, three on every side, it will denote the perfectness of the administration of justice in the government of that day. The kingdom character of this administration is denoted by the names of the twelve tribes on the gates, and indicating also, perhaps, at the same time, that it is through Israel as a centre that the administration in government will be conducted. Twelve angels are stationed at the gates: in the dispensations previous to Christianity they were God's providential agents in His governmental order; but they are now "the willing door-keepers of the great city" which will be the heavenly metropolis of Messiah's glorious kingdom. They are therefore subordinate, in the purposes of God, to the glorified saints of which the heavenly city is formed. There were, moreover, twelve foundations to the wall, the character of which is declared by the fact that they contained the names of the twelve apostles of the Lamb; for, as we read in Ephesians, those who are the fellow-citizens with the saints, and of the household of God, "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." (Eph. 2:19-21) But the mention of the twelve apostles of the Lamb shows again that the church is not here "presented as the bride, though it be the bride, the Lamb's wife. It is not in the Pauline character of nearness of blessing to Christ. It is the assembly as founded at Jerusalem under the twelve — the organised seat of heavenly power, the new and now heavenly capital of God's government."

In the wall there are twelve gates, and at the gates twelve angels, and written thereon the names of the twelve tribes of the children of Israel. The gate of a city in Scripture was always the place of judgment, and inasmuch as there are twelve here, three on every side, it will denote the perfectness of the administration of justice in the government of that day. The kingdom character of this administration is denoted by the names of the twelve tribes on the gates, and indicating also, perhaps, at the same time, that it is through Israel as a centre that the administration in government will be conducted. Twelve angels are stationed at the gates: in the dispensations previous to Christianity they were God's providential agents in His governmental order; but they are now "the willing door-keepers of the great city" which will be the heavenly metropolis of Messiah's glorious kingdom. They are therefore subordinate, in the purposes of God, to the glorified saints of which the heavenly city is formed. There were, moreover, twelve foundations to the wall, the character of which is declared by the fact that they contained the names of the twelve apostles of the Lamb; for, as we read in Ephesians, those who are the fellow-citizens with the saints, and of the household of God, "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." (Eph. 2:19-21) But the mention of the twelve apostles of the Lamb shows again that the church is not here "presented as the bride, though it be the bride, the Lamb's wife. It is not in the Pauline character of nearness of blessing to Christ. It is the assembly as founded at Jerusalem under the twelve — the organised seat of heavenly power, the new and now heavenly capital of God's government."

And the city "had a wall great and high," the symbol of security, "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" (vv. 12-13). The Church shall judge the world; saints shall reign over the earth with Christ. Here, then, in the vision, we have symbolised the connection into which the Church is brought with Israel, as the chosen centre of God's earthly government. "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb" (v. 14). Believers are said to be "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, grows unto an holy temple in the Lord" (Eph. 2:20-21). Here the figure is somewhat different, for it represents not the building of a temple on earth, but a complete city in heavenly glory. We have, however, the common feature of the foundations. This city, which is the display of God's glory, is built on foundations, on which are engraved the names of the twelve apostles. And here let us note the difference between the gates and the foundations. Both have to do with administration, and therefore the perfect number of twelve characterises each. But there is this distinction. Where it is a question of the structure of the city itself the apostles are named. Israel has no part here. But where, on the other hand, it is the going forth of activity and power from the city, or of intercourse between the city and what is outside, the gates are named after the tribes of Israel. The roads leading from a city are not called after the city itself but after the place to which they lead, and often the gates are named in the same manner. So it is here. The city is in communication with Israel, as those who rule with Christ must be, but it is distinct from Israel, and built on a foundation which exclusively characterises the Church.

"The city lies four-square, and the length is as large as the breadth, And he measured the city with the reed, twelve thousand furlongs: the length, and the breadth, and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel" (vv. 16-17). Here we have divine symmetry, bringing out, in a striking manner, the oneness of the Church, in which there is no rent and schism, in which all is formed into harmony and order, in which everything is set in its right place by God to contribute to the unity and perfection of the whole. "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 … and the twelve gates were twelve pearls, every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass." (vv. 18-21). Jasper as we have seen, is a figure of divine glory; gold is a well known symbol of divine righteousness. The pearl is always used in Scripture as a type of purity and preciousness. The Church itself is the "one pearl of great price" which Christ found, and for the purchase of which He sold all that He had. All these symbols, then, signify the glory, the holiness, and the preciousness of the Church.

— “Having twelve gates.” The administrative number twelve enters largely into this description. Thus there are twelve gates, twelve angels, twelve names of Israel, twelve names of the apostles, twelve foundations, twelve pearls, while the measurements of the wall and city are multiples of twelve. The millennial Jerusalem on earth has its twelve gates (Ezek. 48:31-34). Twelve signifies the perfection of government on or towards the earth. No symbolic or other numbers are spoken of in any reference to the eternal state, because earthly government, as such, is then over. Righteousness dwells, not reigns. On the gates are inscribed the names of the twelve tribes, and at the gates stand twelve angels (v. 12). The administration of Israel proceeds from the heavenly city, and this, we judge, will be in the hands of the Lord’s twelve apostles — the fulfilment of Matthew 19:28, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” This they will do from their seat and place on high. The saints in general shall judge the world and angels (1 Cor. 6:2-3), but the judgment of Israel seems special and apostolic. The angels at the gates, but not inside, are servants in waiting. The perfection of angelic position is to serve. In the old economy the angels were the administrators; here it is the glorified saints (Heb. 2:5). The angels are stationed at the gates so as to carry out the behests issued from the city. The gate was the place of public assembly. As to the location of the gates, east, north, south, and west (v. 13), the east is first named in the enumeration of the tribes surrounding the tabernacle; while in Ezekiel 48, in the millennial arrangement of the tribes, the north is first mentioned. Dan, from whom it is thought that the Antichrist will proceed, is omitted in the sealing of the tribes for millennial preservation (Rev. 7), is, however, first named of the tribes when the land is parcelled out (Ezek. 48:1-2); but while the idolatrous Dan is remembered in grace, yet he is farthest off from the millennial temple. The order in which the seed of Israel is restored is east, west, north, and south (Isa. 43:5-6). The specification in our chapter does not agree with any of the foregoing. There are no doubt divine reasons for these variations of the geographical locations in the different passages.

Let me remark that the twelve apostles have a double place: in relation to the kingdom below, as in the church on high. The Lord promised them, “When the Son of man shall sit in the throne of his glory, ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” (see Matt. 19:28). They have the chief place in the administration of the kingdom, and are in the foundations of the city on high. The names of the tribes are written on the gates: the gate was the place of judicial authority and administration, of which the tribal order of Israel was the centre “Lot sat in the gate,” etc. This is now transferred to the church; hence the names of Israel’s tribes written on her gates — the symbol of such administrative order — so transferred. “On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.”

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.

It has also twelve gates, and, as the City is foursquare, on every side from which the City is approached there is uniformity of appearance and abundant entrance. If the wall were without gates it were a sorry thing. There is not only the exclusion of all that is evil, but also the inclusion of all that is of God, a happy, perfect balance.

The wall of the city clearly speaks of its security: it has "a great and high wall;" for "salvation hath God appointed as walls and bulwarks" (Isa. 26:1). And in the wall, which has 4 sides, there are 12 gates, 3 gates on every side, for egress and ingress — home, as this is, of a life which is unceasing activity. The number 12 is upon all the city, 12 being an expanded 7, with the same factors (4X3 instead of 4+3), and the symbol of manifest divine government, God being here manifestly supreme. This is perfection in its deepest analysis; and the numbers are thus one in fact. The 12 here is the usual 4X3; the 3 still speaking of divine manifestation, while the 4 shows it to be universal, the sides facing also every way.

At the gates are 12 angels; upon them the names of the 12 tribes of Israel. As the tabernacle of God, a reference to the tabernacle of old is surely in place here, though to that there was but one entrance, for a simple and beautiful reason, Christ being seen in it as the only way of approach to God. Now there are 12 gates, answering to the 12 tribes, which in the wilderness also were grouped in similar 3s around the tabernacle. Ezekiel, in his last vision of the future (Ezek. 48), shows us what more exactly answers to what is here, though speaking of the earthly city restored, and not the heavenly; and there the gates are appropriated, one to each particular tribe. Israel are here, as it would seem, their own representatives, as in the vision of the seventh chapter; and we are reminded of their being in nearest connection upon earth with the heavenly city. In the heavenly sphere, at the gates are angels. The heavenly and earthly relations of the city are thus declared.

There are 12 foundations of the wall of the city also; but on these are the names of the twelve apostles of the Lamb. They have laid the foundations, and their names are stamped upon their work. We are surely not to imagine any individualizing here, as if any one foundation could be appropriated to any one apostle, or indeed that the number 12 itself is anything but characteristic. This connects itself also with the question of the presence or absence of Paul's name from the number. It is remarkable that almost the same difficulty connects with the 12 tribes of Israel, which often exclude and often include the tribe of Levi. Taking Ephraim and Manasseh, the two sons of Joseph, as tribal heads, equal in this respect to Jacob's other sons, (and this is the place that they are given in the history,) yet they are none the less always counted 12. Why may not the apostles, in spite of the addition of Paul to their number, be counted here as 12?*