The Book of Mysteries

by Jonathan Cahn

  “Israel . . . the wrestling nation,” I said. “Then we are all wrestlers.”

  “It is not a bad thing to wrestle, even with God, as long as you come to the point that Jacob came to . . . to the end of your strength . . . where you can do nothing else but cling to Him and ask Him to bless you. In fact, that’s how most come to the kingdom . . . at the end of a wrestling match.”

  “And what about His people Israel?”

  “They will come so as well . . . at the end of the night, at the breaking of dawn.”

  The Mission: Is there something you’re wrestling with God about, or resisting? Surrender today to His will. And in that surrender, ask for His blessing.

  Genesis 32:24–30; Ephesians 2:12, 19

  Messiah in the Torah

  DAY 152

  SECRET OF THE LILIES

  ONE OF THE school’s gardens was more of a small field than a garden, yet enclosed inside a stone wall and filled with grass and what appeared to be wild flowers of every color. As we were walking through it, the teacher bent down and picked up a purple lily.

  “You know,” he said, “Messiah spoke of these. He said, ‘Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these.’ He was speaking of the care and provision God gives to His children, comparing King Solomon in all his riches and glory to a wildflower. And King Solomon in all his glory could not equal the beauty of a lily of the field. What does it reveal?”

  “If God cares enough to adorn a wild lily, how much more does He care for His children.”

  “Yes. And yet there’s more. Solomon’s clothing was the work of man. The lily of the field is the work of God. And between the two, there’s no comparison. It is the lily that is the more beautiful, the more perfect, and the more majestic. You see, the works of man are never perfect. But the works of God are always perfect. And so perfection is not based on one’s striving to produce good works. Perfection is found in the way of the lilies. Learn their secret. Lilies neither toil nor spin. They don’t strive to produce works. Their secret is . . . they are the works of God. And in this, lilies are much wiser than men. A life spent trying to produce works of righteousness and holiness will not produce them . . . and will be focused on the source of those works—the self. But a life focused on the works of God will be focused on the source of those works—God. So the secret is to not focus on your work for God. The secret is to become the work of God. Cease striving to do the work of God . . . and start letting your life become the work of God. Let your doing become the doing of God. Stop struggling to produce good works for God and let God produce His good work in you. Let His goodness cause your life to become His good work. Let everything you do and are begin with Him. Let your righteousness be the outflowing of His righteousness. Your love, the outflowing of His love, and your life, the outflowing of His life. And your life will become as beautiful as a lily of the field.”

  The Mission: Today, don’t focus on your works. But learn instead the secret of becoming His work. Become today the work of God.

  Psalm 139:14; 149:41; Luke 12:27–31

  Secrets of the Lilies

  DAY 153

  THE PRIESTS IN THE WATERS

  THE TEACHER LED me into the Chamber of Garments to show me the most intricate of clothing, a linen tunic, a breastplate of precious stones, finely woven colored fabrics, and a crown of gold. They were the garments of the high priest. Later on that day I approached him with a question.

  “When the covenant changes,” I said, “there must also be a change of priesthood. So a new covenant must mean a new priesthood. But if there’s a changing of the priesthood, shouldn’t there have been some sort of changing of the guard, a passing of the torch between the old and the new, a recognition . . . a transference . . . a blessing from the priesthood of Aaron to the priesthood of Messiah?”

  “How could that have happened?” he asked. “The priesthood and the high priest at the time were corrupt and plotting His murder . . . But . . . what if there was someone . . . someone more of a high priest than Caiaphas, someone who represented the priesthood more than any other?”

  “Who?”

  “The one called Yochanan and known to the world as John the Baptist. He was the only priest in the history of the priesthood whose birth was announced by an angel in the sanctuary of the priests, the Temple, in the holy place during the priestly ministry. And what was the high priest’s highest ministry? To cleanse the people of their sins. And what was John doing in the waters of the Jordan? Baptizing them for the cleansing of their sins. It was he who was the highest priest of Israel, the true representative of the Aaronic priesthood. So Messiah’s ministry, His priesthood, must begin with John . . . the two priests, standing in the waters of the Jordan, the place of endings and beginnings, the two priesthoods, the priesthood of the old covenant and the priesthood of the new.”

  “That’s it,” I said. “That’s the changing of the guard . . . the transference of the priesthood.”

  “And as the two high priests stand face-to-face, the old priesthood bears witness of the new. In the waters of the Jordan, Yochanan, John, bears witness of Messiah’s ministry and declares it greater than his own. The blessing is spoken. The torch is passed. The cosmic changing of the guard is complete. And thus begins the priesthood of Messiah.”

  The Mission: The priesthood has been given to Messiah and to those who are His. Live this day as a priest of God. Minister His will and purposes.

  Jeremiah 31:31–33; Matthew 3:13–16; Hebrews 7:11–17

  The Melchizedek Mystery

  DAY 154

  THE CHILDREN OF EVE

  LISTEN,” SAID THE teacher.

  The sound was coming from one of the tents in the camp, a tent that appeared to be the center of commotion and excitement. The sound was distant but distinct. It was the cry of a woman in childbirth.

  “It goes back to the garden,” he said, “to the fall of man, the curse. For Adam, it would involve toil, thorns, and death. But for Eve, it would involve the pain of childbirth. And yet that very pain would be part of bringing forth new life. You see, the curse did not stop life from coming. Life would come, but it would now come through tears. God’s purposes would still be fulfilled, but through the pains of labor. In fact, the Scriptures declare that all creation is undergoing the pains of childbirth.”

  “What does that mean?”

  “It means that the creation was meant to bear fruit, to bring forth the life and purposes of God. But the creation is fallen. And yet even in its fallenness, it will still bring forth God’s purposes and life, but now with birth pangs.”

  “How does that happen?”

  “Through the creation comes the new birth, a fallen world brings forth the children of God. Even in the darkness and brokenness of this creation, God’s children are born, but now through the pains of childbirth. They’re born again through the birth pangs of emptiness, of disillusionment, of frustration, of disappointment, of broken dreams, of unanswered longings, of wounding, and of tears. The creation groans and brings forth God’s life.”

  “Listen,” I said. At that moment there was an eruption of shouting and joy from the tent. The child was born.

  “And now,” said the teacher, “she will forget her pain in the joy of her new life. So too it is for the child of God, whatever pains and tears they knew in this life become the birth pangs of new life. So don’t despise the tears, but know that in God, every tear will bring forth birth, and every sorrow, new life . . . And the pains of this world will be forgotten in the joy of new life and the miracle of birth.”

  The Mission: Remember how God used emptiness, pain, and brokenness to bring you to life. So let every pain of this life become the pangs of birth.

  Genesis 3:16; Romans 8:22–23

  The Children of Eden Mysteries I–IV

  DAY 155

  THE HOUSE OF THE BRIDEGROOM

  WE WERE OBS
ERVING the same tent encampment from which the bridegroom’s journey to the bride had begun.

  “You asked me what the bride does in the time of her separation,” said the teacher, “but you never asked me what the bridegroom does.”

  “What does the bridegroom do in the time of their separation?”

  “This is his camp, his home. This is where he returned to after entering into the covenant with his bride. The time of their separation is for the purpose of preparing. Do you remember what the bride does to prepare?”

  “She readies herself for her future life with the bridegroom. She prepares to leave her home and everything else behind. She prepares herself.”

  “That’s right,” he said, “and the bridegroom prepares as well. But his preparation is different. He prepares a place, a place for the bride, their future home, a place to spend their lives together . . . And this is the mystery . . . The Bridegroom is God. The visit of the Bridegroom is the visitation of God to this world. But then the Bridegroom must depart from the house of the bride. So the Bridegroom departs from this world. The mystery decrees that the Bridegroom must then prepare a place for the bride. And so it is recorded that before He left this world, He said, ‘I go to prepare a place for you.’”

  “So then now is the time of the separation.”

  “Yes,” said the teacher, “and now is time of the preparation. While we prepare ourselves for Him, He prepares a place for us. Think about it . . . the bride is born into the first house. But the second house is built for the bride, built of the Bridegroom’s love for her. In the same way, we were born into the first house, this world. But the second house, the new creation, is being made especially for us, out of the Bridegroom’s love, out of God’s love . . . for you. So Messiah said, ‘If I go to prepare a place for you, I will come again, and receive you to Myself, that where I am, you may be also.’”

  “What is it like, the second house, the place He’s preparing?”

  “It’s beyond our fathoming. Whatever you think it is, it’s better than that.”

  “It’s heaven,” I said. “The house built in His love for the bride . . . for us . . . is heaven.”

  The Mission: Dwell on the blessings of the place being prepared for you. Meditate on the house of the Bridegroom. Dwell in the heavenlies.

  John 14:2–3; 1 Corinthians 2:9

  The Great Preparation

  DAY 156

  BARUCH ATAH

  THE JEWISH PEOPLE have blessings for almost everything, a blessing for food, for the lighting of candles, for special days, and for every day. And the most typical beginning for a Hebrew blessing are the words Baruch Atah.”

  “Baruch Atah,” I repeated. “What does it mean?”

  “Much,” said the teacher. “Atah means You. The blessings are focused on the word You. So the first revelation is this: You can’t relate to God only as a He. You must first relate to Him as Atah, You. You must first relate to Him directly, personally, one on one, and heart to heart, not simply by speaking about Him, but speaking from your heart directly to Him.”

  “All that from one word?”

  “And more,” he said. “The blessing must start with God. God is first, everything else is second. This is crucial. When you pray, don’t let your problems or even your requests become your focus. The focus and the beginning of the Hebrew blessing is the word Atah, You. The blessing is not me-centered, but Atah-centered. So a life of blessing is an Atah-centered life. If you want to live a blessed life, you must follow the pattern of the Hebrew blessing. Live an Atah-centered life. Make your heart an Atah-centered heart. Let go of yourself. Put Him first, His will first, His desires first, and His glory first. And to live an Atah-centered life, you must focus on the other atahs, on every other you in your life, putting them above yourself as well . . . It is a life of love that is the life of blessing. ‘Love the Lord your God . . . and love your neighbor as yourself.’”

  “And what about the Baruch in Baruch Atah?”

  “Baruch means to bless. Therefore, you must not only live a You-centered life but make it your specific aim to bless the You of your life. Make it the purpose of your life, above everything else, every other aim and purpose, to bless God. And then make it your purpose to bless every other you in your life. Two simple words: baruch and atah. Yet they are the words that begin the blessing . . . of every kind. Make it simple. Make it your life’s purpose to baruch the Atah. Bless the You. Live a Baruch Atah life . . . and your life will be a blessing.”

  The Mission: Set your heart today on two words: baruch and atah. Purpose to be a blessing. Live not for the self but for the Atah, the “You.”

  Psalm 103; Matthew 22:36–40

  A Guide to the Baruchas

  DAY 157

  THE DOER

  HE REMOVED THE scroll from the ark in the Chamber of Scrolls, laid it on the table, and unrolled it.

  “We’ve spoken of Joseph,” said the teacher, “in the Book of Genesis, how he was a shadow of the Messiah, and how even the rabbis saw this.”

  “Yes,” I said, “the redeemer who is despised and rejected of men.”

  “And imprisoned,” he said, “Some translations say that Joseph was put in charge over the prisoners and their work. And the rendering is accurate. But the original Hebrew says something a bit different. And every word is crucial. It says this: ‘And the ruler of the dungeon gave into Joseph’s hand all the prisoners who were in the dungeon. And all that they did there, he was the doer of it.’ One could interpret that to mean that he was in charge of their labors or responsible for their work. But what it literally says is that whatever they did, Joseph was the one who did it.”

  “So what would that mean as a shadow of the Messiah?”

  “Messiah would likewise be numbered with the sinful, with those under judgment. He became as one under judgment. And all the acts of the sinful, all that they did . . . all that we did, He, Messiah, became the doer of it. He was counted as the doer of our sins, the One who made our mistakes, the One who failed in our failures, the One who transgressed in our transgressions. So if He becomes the doer of our sins, then we become no longer the doer . . . of our own sins . . . . no longer the ones who sinned, who failed, who transgressed, and fell. In the grace of God, we are released from being the doers of our deeds . . . that we might become the doer of His deeds.”

  “The doer of His deeds? What exactly does that mean?”

  “Just as He was joined to our works, we are joined to His good works. We are reckoned as being the doers of it. We become the doers of His works, the works of perfect righteousness. And in all that we now do, all that is good, He is the One who does it in us. That’s the secret. Live in such a way that whatever we do . . . He is the doer of it.”

  The Mission: Let God become the doer of your works, and you become the doer of His works. Whatever you do, let Him do it in you.

  Genesis 39:22; Isaiah 53:12; Philippians 2:13–14; 4:13

  The Shadow Man I–VI

  DAY 158

  THE AFIKOMEN MYSTERY

  ALL OVER THE world,” said the teacher, “believers have partaken in the bread of the Lord’s Supper. But most have no idea that it all comes from Passover. And at the same time, the Jewish people partake in the Passover, but most have no idea how deeply joined it is to the Lord’s Supper. Nor do most realize the ramifications of its mystery. During the Passover meal a plate of unleavened bread is lifted up, three pieces of matzah, one on top of the other.”

  “Why three?” I asked.

  “No one knows,” he said. “It’s a mystery. But it’s always three . . . a trinity of bread. And then the middle of the three pieces . . . is removed from the rest.”

  “The second of the trinity.”

  “It is then broken in two.”

  “As Messiah broke the bread and said, ‘This is My body.’”

  “The second of the trinity is broken. And it’s given a name. It’s called the afikomen. The broken matzah is then wrapped in a cloth.”
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  “As the broken body of the second of the Trinity was wrapped inside a cloth, a burial cloth.”

  “And then,” he said, “the broken matzah is hidden away.”

  “As His shrouded body was hidden away in a tomb.”

  “Yes . . . and as Messiah Himself has been hidden from His people for millennia. But without the afikomen, the Passover Seder cannot be completed.”

  “And without the Messiah, the nation of Israel cannot find its completion.”

  “So a search is made for the missing bread. And when it’s found, the cloth is removed, the afikomen is revealed . . . and partaken of. Only then can the Passover come to its conclusion.”

  “So,” I said, “in the end, the Jewish people will search for their missing Messiah, and He will be revealed to them, and received, and their destiny fulfilled.”

  “And do you know what afikomen means? It’s a Greek word that means that which comes after. Messiah is the Afikomen. He is not now among His people. But He will be. He is the One who comes after, who is yet to come to His people. And so He is still yet to come to His people. And as it is with Passover, so it is with all to whom He comes . . . only in His coming, can you find your completion. He is the Afikomen of your life.”