(2) THE FISH-GATE. This the sons of Hassenaah built (chap. 3:3), "who also laid the beams
thereof, and set up the doors thereof, the locks thereof, and the bars thereof." Discrimination
appears to be the leading thought in) this gate. In Deut. 14:9 and 10 we see that certain fish are
called clean, and others unclean. In Matt. 13, in the parable of the net, every kind is gathered into
the net, but the good are gathered into vessels, while the bad are rejected. This takes place at the
end of the age; but we are to be in the spirit of that even now. "Do ye not know that the saints
shall judge the world? Know ye not that we shall judge angels? how much more things that pertain
to this life?" (I Cor. 6:2,3). The present time is the opportunity for practice in these things, for
learning to use "strong meat", becoming "those who by reason of use have their senses exercised
to discern both good and evil". (Heb. 5:14).

But fish as a symbol has another application which must not be passed over, and that is, ministry.
Fish is often used in symbolic language to suggest ministry. (See Matt 7:10). Our Lord fed the
multitude partly with fishes (Matt. 14:19; 15:36; cf. also 17:27). Even He Himself was so
ministered to (Luke 24:42).

The fish-gate then most beautifully fill its numerical place as the second gate, the number two
speaking of difference, hence of discrimination, as also of ministry, aid, help; the two thoughts
being brought together in the verse just quoted from Heb. 5, vers. 12 to 14, placing those
requiring milk, needing to be taught first principles, the unskillful in the word of righteousness,
on the one hand; whilst the full grown, feeding upon strong meat, those who by reason of habit
are able to distinguish both good and evil, are placed on the other.

What qualities are suggested as called into play by those who would "sit in the gate" here! Skill,
patience, vigilance, tenderness in handling_all the qualities of a bishop, in fact. And "the sons
of Hassenaah built" this gate. Hassenaah means "the thorn-bush". Having the article, it is definite,
and must refer to "the bush" of Ex. 3:2-6; of. Acts 7:30-34. The thorn is the badge of God’s curse
because of man’s sin. But here is a thorn-bush burning but not consumed because occupied by One
who has heard the cry of His people, and has come down to deliver them; and because of what
He is, they are not consumed. "I am Jehovah, I change not; therefore ye sons of Jacob are not
consumed". (Mal. 3:6).

"The thorn-bush", then, reminds us of what we were, of what He is (He must consume what will
consume), and of what we are by His grace_deeply fundamental lessons; and it is eminently
fitting that the sons of "the thorn-bush" should repair this gate.

(3) THE OLD GATE. What an atmosphere of rest seems to envelop one as we think of the "old
gate"_the One who said, "I am the door:by Me if any man enter in, he shall be saved, and shall
go in and out, and find pasture"; and He changes not; He is "the same yesterday, and today, and
forever".

"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". (Jer. 8:16).

Jehoiada repairs this gate, his name meaning, "Jehovah knows"; the son of Paseah, whose name
means "halting", or "vacillating".

When we first entered, we entered as sinners. He opened His arms and took us in, "knowing" us
through and through; He picked us up for blessing, and He is able to accomplish His purpose. He
has not wearied, has not been disappointed in us, although we may have been disappointed in
ourselves and in one another at our "baitings" and "vacillations"; but "Jehovah knows", knows
the end from the beginning, and He had not changed; so we can repair the "old gate"; but for this
we need the assistance of Meshullam, whose name means, "reconciled"; the son of Besodeiah, "in
Jah’s secret". "Reconciled" and "in Jah’s secret"! Surely to attempt to repair the "old gate"
without these would be building with bricks_instead of living stones_and untempered mortar.
Again, we say, what an atmosphere of rest surrounds the old gate!

Is the reader of these lines reconciled to God?_ "A sinner reconciled through blood:This, this
indeed is peace."

"The secret of Jehovah is with them that fear Him."

(4) THE VALLEY GATE. We have been on the mountain top with Him whom "we have known
from the beginning". Now we must come down into the valley of practical experience in the
world. The low place becomes us as we think of what we are naturally, and as we consider what
our ways have been since we knew the Lord.

Nehemiah, as he went out by night to view the dilapidated wall, went out "by the gate of the
valley", and returned by the same gate. (chap. 2:13,15). This is as it should be. As he surveyed
the ruin, and remembered that the people had brought it upon themselves by their ungodly ways,
the valley gate would naturally be the gate at which he would begin and end his survey.

But Hanun repairs this gate, and his name means, "favored" (i.e., "shown grace"); assisted by
"the inhabitants of Zanoah"_"to cast off’.

What serious lessons are for us here!

On the one hand, "by the grace of God I am what I am"; and on the other, we see the cross, as
that which alone gives capacity to walk through this valley of death’s shadow; the cross, as the
mark of what the world thinks of us, and what the world is to us. (Gal. 6:14).

(5) THE DUNG GATE. This appears to be lower still than the valley gate. "He raiseth up the
poor out of the dust, and lifteth the needy out of the dunghill; that He may set him with princes".
(Ps. 113:7,8). How often we fancy that we have learned our lesson of humility, and are walking
softly, when suddenly some trial confronts us and knocks us down. One cannot be knocked down
when he is down.

How hardly is this low level reached! perhaps because the "thousand cubits on the wall unto the
dung gate" (ver. 13) is so seldom repaired.

The number of the gate is instructive, imparting a deuteronomic character to it, i.e., a backward
look, in His presence, at our origin and course, and a forward look at the time when He will "set
us among His princes".

Only in His presence do we get a proper estimate of ourselves. Job got a true estimate of himself
when he said, "But now mine eye seeth Thee:wherefore I abhor myself’. (Job 42:5,6).

Isaiah got a true estimate of himself when he exclaimed, "Mine eyes have seen the King, Jehovah
of hosts". (Isa. 6:5).

John the same, in Rev. 1:17:"And when I saw Him, I fell at His feet as dead".

To see ourselves as under the searchlight of God, we should class ourselves with the malefactors
crucified with our Lord in Matt. 27:44. "The thieves also, which were crucified with Him, cast
the same in His teeth"; and again, with one of them, in Luke 23:40-43:"Dost not thou fear God,
seeing thou art in the same condemnation? and we indeed justly; for we receive the due reward
of our deeds:but this Man hath done nothing amiss. And he said unto Jesus, Lord, remember me
when Thou contest into Thy kingdom. And Jesus said unto him, Verily, I say unto thee, Today
shalt thou be with Me in paradise." The beggar is raised from the dunghill, and set among princes.

The dung gate is the gate by which we entered, any way, however feebly it may be realized by
us. May we plod on diligently, with sword and trowel, upon the thousand cubits, until it is
reached, remembering that it is here God finds His princes, working under the name Malchiah,
"my King is Jab", son of Rechab, "a charioteer". The latter suggests the warrior-spirit, as well
as the racer, while "the ruler of part of Beth-haccerem" suggests the rest and joy soon coming;
Beth-haccerem meaning, "the house of the vineyard". (To be continued D.V.)