Psalms 118:19-21 Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. 20 This is the gate of the LORD; the righteous shall enter through it. 21 I thank you that you have answered me and have become my salvation.
These verses are far more than ancient lyrics — they are a spiritual invitation. The psalmist doesn’t just admire the gate — he pleads for it to open. “Open to me the gates of righteousness…” This is the cry of a heart that longs for access to God, not by merit, but by mercy. In Hebrew thought, gates represent transition points — thresholds between the common and the holy, the outside and the inner court, the temporal and the eternal. These are not man-made doors — they are divine entrances into the presence and promises of the LORD.
Verse 20 declares, “This is the gate of the LORD; the righteous shall enter through it.” But who can enter? Psalm 24 asks, “Who may ascend the hill of the LORD? He who has clean hands and a pure heart.” The truth is, none of us are righteous by our own strength. But here lies the mystery revealed in the Gospel: Yeshua (Jesus) is the Gate. He declared in John 10:9, “I am the gate; whoever enters through Me will be saved.” He is both the way in and the One waiting on the other side.
Prophetically, this passage also points to the moment Yeshua entered Jerusalem riding on a donkey (Matthew 21), greeted by shouts of “Hosanna!” The gates of the city — and of salvation — were opening, and many missed it. But the righteous, those who discerned the moment, welcomed the King. This moment foreshadowed the greater entry Yeshua would make through the gates of heaven after His resurrection, carrying the victory of the cross and the promise of our access to the Father.
Verse 21 brings the worshiper full circle: “I thank You that You have answered me and have become my salvation.” In Hebrew, “You have become my Yeshua.” The cry at the gate has been heard. The way has been made. And the only fitting response is worship. Not just thanks for what God has done — but for who He has become.
The gate is open. Yeshua didn’t just open it — He is it. Don’t stand outside when the way has been made. Don’t admire the threshold — walk through it. Enter boldly. Enter with thanksgiving. Enter clothed in His righteousness, not your own. The time for hesitation is over. The blood has been shed. The veil has been torn. The call has been made. Step through the Gate of the LORD and declare with all your heart: “You have become my salvation!” Let your praise shake the courts of heaven. The door is open—go in!
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[worthy_plugins_devotion_single_body]This story is such a powerful illustration of testing and faith that I can’t help but speak about it over and over again. How the Lord could sleep in a boat in a violent storm speaks volumes about His own self-confidence and His natural capacity to disappear from the scene so He can check how well His disciples have apprehended His miraculous power, and really trust Him. He doesn’t spare them one tiny bit from the sense of real and imminent danger. The storm is ferocious, the waves gigantic, the boat really is being overwhelmed with water, nearly swamped, the situation truly is life-threatening, and He’s out, quietly refreshing Himself in dreamland.
Have you ever considered why Abraham was called the father of faith? Why not Enoch, who was translated from this world? Or Noah, who by faith created an ark to save mankind in the days of the flood? Abraham didn’t perform any miracles, signs, or wonders, which would qualify him by today’s standards of spiritual performance, yet he is known as the Father of Faith, simply because he trusted in the Kingdom to come.
Last week, we discussed the significance of Jerusalem in the culmination of the age. Here, we’ll continue to scratch that surface. The word “Jerusalem” is so rich with meaning that a single devotion will only begin to unpack it; there are so many etymological approaches. But most agree that the root letters at the end, שלם (shalem) spell a Hebrew word requiring numerous English words to fully comprehend including, “perfect”, “complete”, “sound”, “whole”, “harmony”, “peace”, etc. In addition, the concept of payment is present, as לשלם (leshalem), “to pay”, also suggests “reward”.
When God set apart the Seventh Day it was after He Himself had worked for six, and then rested. Shabbat is therefore, “primordial” in a real sense, something established from the beginning of time. This makes the pattern of working six days and resting on the seventh something fundamental to human existence, and something exceedingly blessed.
The expectation of the coming Kingdom of God is intimately connected with the restoration of Israel and the city of Jerusalem. The preceding passage describes Zion in labor, as once again, we find the metaphor of birth used to convey this scriptural promise. It is a national gestation which will not be aborted, but will come to fruition. But first, before this labor begins…a “male child” is born… This can be none other than Yeshua (Jesus) the Messiah, Israel’s King, Himself, arriving beforehand, (on a donkey, at that), quite some time before the labor which gives birth to the nation; and causing the prophet to wonder if a nation can be born in a day.
Here’s an interesting fact about American church history that you may not know. Years ago, when the first New England churches were designed, they were built with clear windows rather than the stained glass ones we see so often today — and the graveyard was usually built in the churchyard, which would normally be seen from the pulpit. Why?
Yesterday, we began our series of devotions focused on the birthing of the Kingdom. Continuing to develop these insights, let’s look at day 2 of creation and its focus upon water.