The New Jerusalem and the Fulfillment of God's Kingdom

The City of God: Revelation 21 (Continued)

Revelation 21 presents the New Jerusalem as the ultimate fulfillment of God's kingdom, where Jesus reigns as King, His people are united, and His glory dwells completely. The city’s open gates signify the absence of evil and the invitation for all whose names are written in the Lamb’s book of life. This vision highlights the unity of Israel and the Church, the perfection of God’s creation, and the culmination of His plan from Genesis. Christians are called to live out this reality by establishing boundaries rooted in scripture while keeping their lives open to reflect the grace, mercy, and inclusivity of Christ’s kingdom. The labor of tending to the world’s brokenness, though messy and thorn-filled, is ultimately worth the harvest of souls transformed by Jesus.

Sermon Transcript

Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. I also saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband. Then I heard a loud voice from the throne: Look, God’s dwelling is with humanity, and he will live with them. They will be his peoples, and God himself will be with them and will be their God. He will wipe away every tear from their eyes. Death will be no more; grief, crying, and pain will be no more, because the previous things have passed away. Then the one seated on the throne said, “Look, I am making everything new.” He also said, “Write, because these words are faithful and true.” Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. I will freely give to the thirsty from the spring of the water of life. The one who conquers will inherit these things, and I will be his God, and he will be my son. But the cowards, faithless, detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars—their share will be in the lake that burns with fire and sulfur, which is the second death.” Then one of the seven angels, who had held the seven bowls filled with the seven last plagues, came and spoke with me: “Come, I will show you the bride, the wife of the Lamb.” He then carried me away in the Spirit to a great, high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God, arrayed with God’s glory. Her radiance was like a precious jewel, like a jasper stone, clear as crystal. The city had a massive high wall, with twelve gates. Twelve angels were at the gates; the names of the twelve tribes of Israel’s sons were inscribed on the gates. There were three gates on the east, three gates on the north, three gates on the south, and three gates on the west. The city wall had twelve foundations, and the twelve names of the twelve apostles of the Lamb were on the foundations. The one who spoke with me had a golden measuring rod to measure the city, its gates, and its wall. The city is laid out in a square; its length and width are the same. He measured the city with the rod at 12,000 stadia. Its length, width, and height are equal. Then he measured its wall, 144 cubits according to human measurement, which the angel used. The building material of its wall was jasper, and the city was pure gold clear as glass. The foundations of the city wall were adorned with every kind of jewel: the first foundation is jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. The twelve gates are twelve pearls; each individual gate was made of a single pearl. The main street of the city was pure gold, transparent as glass. I did not see a temple in it, because the Lord God the Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, because the glory of God illuminates it, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never close by day because it will never be night there. They will bring the glory and honor of the nations into it. Nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those written in the Lamb’s book of life. (Revelation 21)

You are amazing for coming out to worship in the cold. It’s wonderful to hear your voices and see you worshiping. When I was deciding whether we should gather today, there were a lot of questions—should we come out, should we stay home? Some people said, "I hope the livestream works because I’m not coming no matter what you do." And I understand that. I’m not being judgmental; I know we’re all wrestling with different situations, and those situations are hard right now.

But for me personally, I thought, "If my kids were out here playing softball today, I’d be out here in the bleachers." That thought stayed with me because it says something about our priorities. Gathering to worship is different than worshiping on our own. For that reason, I wanted to be here, and I’m thankful you made the commitment to be here as well.

We’ve got two messages left in the Book of Revelation. I told you this would go quickly—we’re covering a lot of ground fast. I know we haven’t covered everything, but I hope you’ve been encouraged.

Today’s message is a little different in format. I want to start with what, in some classical church traditions, is called the reading. I’ll read the text, give a few pointers about its meaning, and then discuss it. If you’re following along, we’re in Revelation 21. We’ll start with verses 1 and 2, then jump to verses 9 through the end of the chapter. Today, we’re looking at the City of God.

Last week, we talked about the people of God. This week, we’re focusing on the City of God. When we think about heaven, I like to call it the eternal kingdom of God. To have a kingdom, you need three things: a king, a people, and a land. We have Jesus as our King, we are the people, and today, we’ll explore the land—the city. Without all three, you don’t have a kingdom. This land is what we’re looking forward to, and that’s what Revelation 21 describes.

Let’s start with Revelation 21:1-2:
"Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. I also saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband."

Then verse 9:
"Then one of the seven angels who had held the seven bowls filled with the seven last plagues came and spoke with me: 'Come, I will show you the bride, the wife of the Lamb.'”

Sometimes, we misinterpret this passage. If you’ve heard about the Bride of Christ, you may assume this refers to the Church as the bride and Jesus as the husband. That’s a common motif in Scripture, but we need to step back here. This passage isn’t referring to the Church as the bride. Instead, the bride is the city.

There’s a marrying of the city with those who are in it. Going back to the text: “Then one of the seven angels said, ‘Come, I will show you the bride, the wife of the Lamb.’” Here, the bride of the Lamb is identified as the city, the New Jerusalem. It’s a picture of the city of God being united with the King, Jesus—the Lamb. As a consequence, the people of God will live in that city. This brings in the element we’re missing now—the presence of the land.

Why are we meeting in a park? Because we don’t have a land. Now, I’m not suggesting that a church building is required, but it does remind us of the future hope of the land God is preparing for us. Let’s continue in verse 10:
“He then carried me away in the Spirit to a great high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God, arrayed with God’s glory. Her radiance was like a precious jewel, like a jasper stone, clear as crystal.”

The city had a massive high wall with twelve gates. Twelve angels stood at the gates, and the names of the twelve tribes of Israel’s sons were inscribed on the gates. There were three gates on the east, three on the north, three on the south, and three on the west. The city wall had twelve foundations, and the twelve names of the twelve apostles of the Lamb were written on the foundations.

Here, we see the recurring motif of twelve: twelve gates, twelve angels, twelve tribes of Israel, and twelve apostles. The number twelve is consistently a picture of the people of God. The twelve tribes represent all of Israel, and the twelve apostles represent all of the Church. What we’re seeing in this text is the uniting of Israel and the Church.

Although the Old Testament refers to the people of God as Israel and the New Testament refers to them as the assembly, the Church, there is no distinction between them in God’s eternal city. There is one people of God, not two separate groups with different inheritances. Some teach that the New Jerusalem is exclusively for Israel, while others, including non-Jewish believers, remain outside in the rest of the perfect world. But that idea is not supported in the text.

Instead, we see unity. The twelve gates bear the names of the twelve tribes of Israel, and the twelve foundations are inscribed with the names of the apostles of the Lamb. This symbolizes the bringing together of Israel and the Church. This unity is further reinforced in Revelation by the image of the twenty-four elders in the throne room—representing the twelve tribes and the twelve apostles.

Now, regarding the layout of the city, we see references to the four corners—north, south, east, and west. The city is described as a perfect square, with equal walls and three gates on each side. If you look at it from above, it’s like a grid, similar to a tic-tac-toe board but representing twelve tribes and twelve apostles.

You might ask, “Are the apostles the foundation of this holy city? Shouldn’t Jesus be the foundation?” This is where we need to consider the other metaphors used throughout Scripture. John gives us a hint when he says the foundations are the apostles of the Lamb. This reminds us that the apostles are not independent or self-authorized. Their authority and teaching come from Christ, the Lamb, who sent them. The apostles represent Christ’s authority, just as the twelve tribes represent the one true God.

Jesus is described in the Old Testament and by Paul as the chief cornerstone—the one who squares all things within the city. This imagery emphasizes that the twelve tribes and twelve apostles symbolize the entire people of God, unified under Christ.

The reference to the four corners also recalls the four corners of the Ark of the Covenant. In biblical symbolism, the number four often represents completeness. For example, the “four corners of the earth” means the whole earth. Similarly, the “four corners of the city” signify the entire city and, by extension, the entire people of God.

In verse 15, the one speaking to John has a golden measuring rod to measure the city, its gates, and its walls:
“The city is laid out as a square; its length and width are the same. He measured the city with the rod at twelve thousand stadia.”

This measurement reinforces the perfection and completeness of God’s design for the New Jerusalem—a city prepared for His people.

Its length, width, and height are equal—not only is the city wide, but it’s also incredibly tall. This is very interesting because it highlights the city’s grand scale. The wall was measured at 144 cubits, according to human measurements, and the city’s dimensions—12,000 stadia—equal about 14,000 miles. It’s a massive structure, but the significance isn’t so much in its literal size as in what it represents.

The number 12 symbolizes all of God’s people. The multiplication of 12 by 12 (144) and the reference to 12,000 signify completeness, representing the entirety of the tribes of Israel and the apostles, and by extension, all of God’s people. The numbers emphasize the inclusiveness of the city, not its literal measurements.

The gates and walls are also symbolic. In the ancient world, walls were essential for defense. You built walls around a city to protect it. Here, the gates are tied to the twelve tribes of Israel, reminding us how we arrived at this point—through the story of Israel. Without the Old Testament, there is no New Testament. Without Israel’s story, there is no Christ, no Messiah, no Savior. Israel serves as the gate through which God’s plan of salvation has come to us.

The city’s walls were made of jasper, and the city itself was pure gold, clear as glass. The foundations were adorned with every kind of jewel: jasper, sapphire, chalcedony, emerald, sardonyx, carnelian, chrysolite, beryl, topaz, chrysoprase, jacinth, and amethyst. The twelve gates were made of twelve pearls, each gate from a single pearl, and the main street was pure gold, transparent as glass.

This imagery connects to the Ark of the Covenant and the temple of God. The entire city takes on the qualities of the temple described in the Old Testament. Solomon’s temple in Jerusalem, laden with gold and richly adorned, symbolized God’s presence and glory. The descriptions of the New Jerusalem expand on this idea, exaggerating its grandeur to emphasize that this city is the ultimate representation of God’s presence and glory.

If the Old Testament temple was the place where people met with God, then the New Jerusalem is the ultimate fulfillment of that—a place where God’s presence and glory dwell fully and eternally.

Moving into the next section of the text:
"I did not see a temple in it, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, because the glory of God illuminates it, and its lamp is the Lamb."

This calls back to Genesis. In the creation account, there is light before the sun, moon, and stars are created. Why? Because the light comes from God. Moses wrote it this way to emphasize that God is the source of light and life. Similarly, in the New Jerusalem, there’s no need for the sun or moon because God’s glory provides all the light. Jesus, the Lamb, is the lamp of the city.

"Its gates will never be closed by day because it will never be night there. They will bring the glory and honor of the nations into it. Nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those written in the Lamb’s book of life."

Here is the big idea: the city of God described in Revelation is the fulfillment of what God started in Genesis. It’s the city Adam was commanded to build in the Garden of Eden, now brought to its ultimate fruition. This eternal city is the completion of God’s plan from the beginning.

The gates remain open because there is no longer any threat—nothing unclean or detestable can enter. The city represents God’s ultimate reign, where His people dwell in perfect relationship with Him, and His glory fills everything.

This is what God wanted from the Garden of Eden brought to its fullness. The commission given to Adam and Eve in Genesis 1:28 was to “be fruitful and multiply and fill the earth and subdue it, and have dominion over it.” God placed Adam in the garden—paradise—and essentially told him, “Build for me a kingdom.” That kingdom was supposed to expand beyond the garden to fill the entire earth. However, sin entered the picture, and that plan seemed to be derailed.

We often don’t think of Adam’s commission as something that applies to us, but it does. Adam’s role was to build God’s kingdom on the earth, and Adam—whose name means “humanity” in Hebrew—represents humankind in the story. Yet, as the story progresses, we see that humankind didn’t fulfill this calling. Even as the Church, we haven’t accomplished it.

But here’s the good news: where humanity failed, Jesus succeeded. Every failure of Israel in the Old Testament and every failure of the Church in the New Testament is met by God’s mercy and Jesus’ victory. God, in His love, takes it upon Himself to accomplish what we cannot. Not only does He complete the work, but He also leads us into that victory. His love is so great that He perfects all things, ensuring that His will is done through us, even though we are imperfect.

This eternal city, the perfected New Jerusalem, is where all of God’s people—those whose names are written in the Lamb’s book of life—will live. It is the ultimate fulfillment of what God began in Genesis. Jesus is present there as the temple, filling the entire city with His glory and presence. There is no need for a physical temple because Jesus Himself is the temple.

Now, let’s consider the gates. I wrestled with this for days, trying to understand why there are gates on the city. At first, I thought about Milton’s Paradise Lost and Paradise Regained. Milton describes the ultimate paradise as having gates to keep evil out, with hell burning outside the walls. But as I reflected on this text, that idea didn’t align. Revelation doesn’t depict evil persisting outside the city. Instead, the gates are always open.

Revelation 21:25 says: “Its gates will never be closed by day because it will never be night there.” This phrase points back to Genesis 1, where God separated light from darkness, day from night. These motifs—light and dark, good and evil—run throughout Scripture. Even before the sun, moon, and stars were created, God defined light and darkness, good and evil, what honors Him and what opposes Him.

In the eternal city, there is no darkness because there is no evil. Evil has been destroyed, cast into the lake of fire. With no threat remaining, the gates can remain open. The gates are not there to keep anything out; rather, they symbolize the perfection and openness of the city, where nothing unclean can enter because there is nothing left that is unclean.

This is the beautiful picture Revelation paints. Evil is no more, and God’s kingdom is complete. As Tim Keller points out, anything we might miss in this life—whether it’s seeing Paris or exploring the Amazon—is redeemed in eternity. On the new earth, everything will be accessible, free of sin’s effects. You could explore the Amazon River without fear of dangerous creatures. Every corner of the earth will be perfect, beautiful, and prepared for us.

So why gates and walls? They symbolize the city’s completeness and perfection. Nothing outside remains that does not belong in the presence of God. The gates stand open because the eternal city is secure and filled with God’s glory.

I think the reason the gates and walls are mentioned is to remind us that we are forever with God—forever in His presence, His glory, and His perfection. The gates never close because they symbolize that it’s all for us. We are always secure in Him, no matter where we go.

This leads me to consider something important: throughout the New Testament, we are called to take eternal truths and bring them into the present. So, when preparing a message—especially in Revelation—I often ask, “How do we live this eternal reality now?”

Where is the city of God now? In the text, it is described as a physical city, but do we have the city of God in a figurative sense? I believe we do. The city of God is with us, spiritually, right now. But that raises another question: does the city of God have gates now? If so, are those gates open or closed?

Let’s talk about personal gates—boundaries, if you will. As Christians, we live in the kingdom and are part of the city of God, yet we still exist in a world that hasn’t been perfected. So, there are times when we must close the gate, especially when evil is present, to prevent it from infiltrating our lives.

If we think of ourselves as the city of God, we can see how this applies symbolically to our own lives. Do we have personal gates or boundaries? Should we? Absolutely. Each of us, as followers of Jesus, needs to have boundaries that keep out influences that lead us into sin or take us away from God.

However, these boundaries are personal. They will look different for everyone because we all face unique struggles and temptations. There’s been a tradition in preaching where churches create a “list of do’s and don’ts” to define those boundaries. For example, some people might say, “Don’t watch certain kinds of movies,” while others push the line further and include even more restrictions. But here’s the thing: where that line is drawn depends on how certain influences affect your heart and mind.

As Christians, I think we can all agree there is a category of entertainment—or other inputs—that simply isn’t good for anyone. It leads to sin and doesn’t build you up. But beyond that, where you draw the line is something you must prayerfully determine for yourself. This principle applies not just to movies but also to music, social media, news, and other ways the world speaks into our lives.

Take news media, for example. Especially after an election season, it’s easy to feel overwhelmed or even misled by how information is presented. The media is designed to influence the way we think, which is why setting boundaries is important. Those boundaries must be rooted in God’s Word and guided by prayer and the Holy Spirit.

In your personal reflection, ask yourself: What boundaries do I have that are rooted in the Spirit and the Word of God? When should I close those gates?

This is the hope we have: one day, in eternity, we won’t need to close the gates anymore. Can you imagine that? A world where you could watch a movie, turn on a TV show, or engage in any activity without any apprehension about what you’ll encounter. Why? Because there will be no more evil, and the gates will always remain open. Those will be good movies—ones even I might enjoy—and we’ll have eternity to enjoy them!

Boundaries don’t just apply to individuals; they also apply to families. For example, my wife, Jamie, and I didn’t initially plan to homeschool our kids. We stumbled into it, but it worked well for us, so we stuck with it. That was a boundary we chose for our family—not as a judgment against public schooling but because it was the right decision for us.

As parents, we all have to consider the boundaries we set for our families. These choices will look different for everyone, and that’s okay. The key is to prayerfully and thoughtfully establish boundaries that align with God’s Word and reflect His will for your family.

Your boundaries aren't my boundaries. For example, some of you have your kids in public school, and I think that’s great. Your kids are awesome, and I don’t judge you for that. Just because homeschooling works for my family doesn’t mean it’s the right choice for everyone. In fact, for most people, homeschooling might be a terrible option—especially for families where both parents need to work.

But regardless of the specifics, every family needs gates. These are rules or boundaries unique to your situation. As a pastor, my family has boundaries that I don’t necessarily preach to others. Sometimes my kids notice this and ask, “Why do we have to do this?” or, “Why don’t we get to do that?” My answer is usually, “Because this is what we do.” We set these gates because we understand there are things out there in the world that we don’t want our kids exposed to at the wrong time.

The timing is crucial. I know my kids will encounter certain things eventually, but I don’t want them exposed too early. At the same time, I don’t want to shelter them forever. The big challenges of the world are better faced while they’re still under my roof, where Jamie and I can help guide them. There’s no perfect formula, and we don’t always get it right. But if you’re thinking intentionally about how to raise your kids and when to expose them to different things, you’re already ahead of the game. You’re treating each child as an individual and preparing them to live godly lives in Christ.

You can’t protect your kids from every sin or struggle in the world, especially after they leave your home. But you can prepare them. I’ve seen families where parents didn’t have the foresight or intentionality to think about these things, and their kids struggled as adults. So, I encourage you: think through what your kids need and when they need it. Set gates for your family—know when they should be open and when they should be closed.

Now, let’s talk about gates in the church. What boundaries should we have to keep the world out of the church? This is an important and sometimes tricky question. According to Scripture, it’s rarely necessary to close the gates of the church. We are only commanded to do so when the presence of the world in the church slanders or defiles the name of Christ. If the church starts to embrace things that dishonor Jesus in the eyes of the world, that’s a problem.

The danger of having the gates too open is what I’d call doctrinal ambiguity. If the gates are too open, people may not know what we’re about. And what should the church be about? Above all, the grace and mercy of Jesus. If I could boil it down, that’s our mission.

But here’s a common temptation I’ve observed: we live in a world where you can easily access sermons and teachings from all kinds of churches—and that’s a good thing. You should get God’s Word wherever you can. But be cautious. Many of us gravitate toward messages that are encouraging but fail to remind us of our need for grace and mercy.

Encouragement isn’t wrong, but the problem arises when it lacks Christ as the solution to our brokenness. If a message doesn’t start with the reality of sin and brokenness in the world—and in us—and point to Jesus as the answer, then it’s incomplete. The gospel isn’t about making us feel good about who we are by nature. The gospel encourages us because it promises that, in Jesus, we can be made whole.

The gospel is only true if it fixes broken people. Messages that ignore our brokenness and simply try to encourage us miss the mark. True encouragement begins by acknowledging our sin and pointing us to Jesus as the solution. He rebuilds, renews, and regenerates us, making us whole in Him.

If a message doesn’t begin with human brokenness and preach Jesus as the solution, it’s too open. The gates of the church must remain open to proclaim the grace and mercy of Jesus. But they should never open so wide that they lose focus on the gospel’s core truth: humanity is sinful and broken, and Jesus is the answer.

The gates of the city must remain open, but they shouldn’t allow the sinfulness and brokenness of the world to infiltrate and influence the ideology of the church. That’s a problem. We believe, as Scripture says, that all have sinned and fallen short of the glory of God (Romans 3:23). We also believe, as Jesus said in John 12:32, that He draws all people to Himself. So, while we acknowledge the reality of sin, we also point to the solution—Jesus.

However, there’s a danger in having the gates too closed. If we close the gates too much, we risk making decisions for people about whether Jesus is capable of forgiving their sins and transforming their lives. It’s as though we’re saying, “Repent of your sin first, and then you can come to Jesus.” For example, someone might approach their homosexual friend and say, “You need to repent of your sin before you can follow Jesus.” While the Scriptures may call it sin, this approach communicates something problematic: that they must fix themselves before they come to Jesus. But that’s not how it works. Didn’t you come to Jesus in your sin so He could redeem you? Why wouldn’t we extend that same grace to others?

We sometimes do this with other issues too. If someone had an abortion, for example, some might respond with judgment or distance. But we must ask ourselves: How big is the glory of God? How valuable is the sacrifice of Jesus on the cross? Is the blood of Jesus sufficient to cover that sin—or isn’t it? If we believe it is, we must remain consistent in offering grace and mercy to all.

This balance between open and closed gates is critical. If the gates are too open, we lose focus on what the church is about. But if they’re too closed, we withhold the grace and mercy that Jesus calls us to extend. The church must maintain this tension, ensuring that we communicate both the reality of sin and the availability of forgiveness in Christ.

And this isn’t just about what I preach from the pulpit. It’s about how you, as individual Christians, speak to others. Whether you’re discussing politics, morality, or cultural issues, you are communicating something about the gospel—whether you mention Jesus by name or not. If your conversations convey the message that someone must meet certain conditions to be worthy of grace, then you’ve missed the point. The gospel is central to all we believe and say. When you talk to others, you are representing the gates of the city of God.

What do open gates look like in the church? Fully open gates don’t mean a lack of identity. Remember, the gates of the New Jerusalem have the twelve names of Israel written on them. When someone approaches the city, they know exactly what they’re entering into. The city’s foundation reflects the teachings and principles on which it stands. Likewise, the church must clearly communicate who we are and what we believe. The gates may be open, but they must still represent the gospel.

As a church, one of my goals for next year is to teach you how to share the gospel effectively. I want us to be proactive about this. It’s not just about memorizing key scriptures—though that’s important. It’s also about being able to articulate who you are and how Jesus has transformed your life.

It’s one thing to share John 3:16 or Romans 8:1 with someone, and that’s powerful. But do you remember who you were before Jesus changed you? Sharing your story—your testimony—can speak directly into the lives of people who don’t yet know Him. Your life, your transformation, is a powerful witness to the grace and mercy of Christ.

When I reflect on who I was before following Jesus, it almost feels like a different life. That transformation is part of the gospel message, and it’s something we all need to share.

It's like I’ve been reborn, like I’m someone entirely new. That’s what it means to be a Christian—to be born again. We often use words like witness or testimony to describe this, and while there’s some ideological difference between the two in English, the Greek doesn’t make much of a distinction. A witness says, “Let me tell you what I’ve seen,” and I want to encourage you to learn how to share what you’ve seen. But I also want you to share your testimony, to testify about who you were and who you are now.

What have you seen? You’ve seen the forgiveness of Jesus. Tell people about who you were and about who you are now. That kind of testimony will speak profoundly into people’s lives. Fully open gates mean being vulnerable enough to share your story—being open about who you were and who you are now in Christ. It doesn’t mean boasting about your sin or glorifying your past, but it does mean wearing enough of your testimony on the outside for people to see that you were broken and are now a new creation in Christ. You’ve been redeemed, regenerated, and born again.

For many of us, our old lives feel like shadows, like watching a movie about someone else’s life. That’s the transformation Jesus brings, and we need to be able to communicate that. As Christians, we must clearly demonstrate who we are, and that means having the gates open and the name New Jerusalem written on them for all to see.

What happens when people see the open gates? They come in. And for many people in our church, that’s their testimony—they came into our community and participated before fully understanding or embracing what we’re about. And that’s okay. That’s why we differentiate between members and regular attenders. Membership is where we talk about doctrine, baptism, and belief. But we want the gates open so people can come in, taste the goodness and glory of Christ, and come to know Him.

Some churches fear open gates. They worry that people who don’t follow Jesus will come in. But isn’t that the point? Churches that keep their gates closed wonder why no one ever comes through their doors. The answer is simple—their gates are closed. We want ours open.

Jesus told a parable in Matthew 13 about the wheat and the weeds. He said:
"The kingdom of heaven may be compared to a man who sowed good seed in his field. But while people were sleeping, his enemy came and sowed weeds among the wheat and went away. When the plants sprouted and produced grain, the weeds also appeared. The landowner’s servants came to him and said, ‘Master, didn’t you sow good seed in your field? Then where did the weeds come from?’ He replied, ‘An enemy did this.’ So they asked, ‘Do you want us to go and pull them up?’ ‘No,’ he said. ‘When you pull up the weeds, you might also uproot the wheat with them. Let both grow together until the harvest. At harvest time, I’ll tell the reapers: Gather the weeds first and tie them in bundles to be burned, but collect the wheat in my barn.’”

This parable illustrates the moment we’re talking about, the interplay between Revelation 19—the judgment—and Revelation 21-22, the New Jerusalem. The harvest is the final judgment. The barn is the eternal city. The burn pile is the lake of fire. What Jesus is saying is this: as the church, we don’t get to decide what’s going on in someone’s heart.

I can ask you to profess your faith and share your understanding of the gospel. I can baptize you and welcome you into the church if you show fruit in your life. But I don’t get to decide your faith. Only Jesus does. Paul says in 1 Corinthians 4 that even we don’t fully know our own hearts, so how could we possibly judge what’s in someone else’s?

Jesus tells us to let the wheat and the weeds grow together. He’ll sort it out at the harvest. That means we need to be comfortable with a little mess. Our church will always have people who are still figuring out doctrinal basics or who don’t fully understand the gospel yet. And that’s okay.

As Christians, we need to be comfortable with the mess. Not everyone in the church has heard all the stories in the Old Testament or understands certain doctrines. Not everyone has come to the same convictions about good and evil as taught by the Bible—and, frankly, we as Christians don’t always agree on those things anyway. So let’s embrace the mess and work together to grow closer to Jesus.

This is crucial not just for our church but also for us as individuals. We need to understand how to live out our convictions in a way that aligns with where God is calling us. For example, if someone feels they can’t worship in a park and needs to sit in a building, that’s fine—but they should think about what they might be giving up. Are we giving up mission because we want to close doors that aren’t God’s doors? Are we lowering gates that aren’t Jesus’ gates? Are we unwilling to embrace the messiness of sanctification—the process of being made new and perfected by God?

Tending the garden, so to speak, isn’t easy. Weeds often have thorns, and you’re bound to get pricked when you step into the mess. As a pastor, I’ve learned that most counseling sessions leave me pricked by thorns more often than they produce a harvest. But here’s the truth: every single head of grain you pick is worth a thousand thorns.

When you, as an individual, partner with the church to do what God has called you to do, you’ll face challenges. You’ll hit walls, experience setbacks, and endure slander or even persecution. But one day, you’ll find yourself pouring your life into someone—praying for them, encouraging them, speaking scripture to them—and you’ll see them come to repentance and faith in Jesus. In that moment, the thousand times you were cut will fade from memory. It’s all worth it.

So open the gates. Be comfortable with the mess. Get out there and do the work God has called you to do.

Closing Prayer

Lord, we come before You, thankful for Your Word. It’s amazing how the symbolism in this passage speaks so deeply into our lives. I pray that You would make us a people of open gates—not so open that we lose focus on what we’re about, but open enough for people to come in and see, hear, and experience the message of salvation. A message of glory. A message of restoration through Jesus.

Lord, give us the words we need. Let us have a testimony that reveals who we were and who we are now in Christ. Let us be witnesses to Your forgiveness, grace, and power. Fill our hearts and minds with the words of scripture and, most importantly, with the Holy Spirit to carry out the work You’ve called us to do.

Make us a people who are real—authentic, vulnerable, and focused on the things You care about. Send us into a harsh mission field, into a world that often hates Jesus, so we can show them that everything they’ve ever longed for is found fully and perfectly in Him.

Use us in great ways for Your purpose, Your will, and Your glory. We pray this in Jesus’ name. Amen.