The Foretelling Days of Eternity


IMAGINE,” SAID THE teacher, “if there was a treasure hidden in that field. Imagine it was worth a hundred times the value of everything you owned. But the field was for sale. And the asking price was equal to everything you owned. So you sell everything you have and purchase the field. The treasure is now yours. How much did it cost you to buy the treasure?”

“Everything I had.”

“No,” said the teacher. “It didn’t cost you anything.”

“But I had to pay for it with everything I had.”

“For the field,” he said, “but not for the treasure. The treasure was beyond your ability to buy, even with all your possessions. It was, in effect, priceless. And yet it was free. What I just told you was the parable Messiah gave of a man who buys a field in order to gain the treasure hidden within it. What do you think the treasure represents?”

“Salvation? Eternal life? The blessings of God?”

“All correct,” he said. “You can never earn or warrant God’s blessings, or His salvation, or eternal life. A million years of perfect works couldn’t purchase it. It’s priceless. And yet it’s given freely, apart from any work, undeserved, and solely by the grace of God. That’s the treasure. But there’s another side to the story. Though the treasure is free, it causes the man to go out and do everything he can, use everything he has, let go of everything he can let go of, and give everything he can give in response to having found the treasure. Salvation is the treasure beyond price and yet given freely to all who freely receive it. But the treasure is so great, that if you truly receive it, if you realize what you have, it will lead you to do everything you can, to use everything you have, and to give everything you can give in response to having found it.

If you’ve truly found this treasure (Like a Hidden/Secret Scroll), then it must lead you to love God with all your heart, mind, soul, and strength, and to love others as yourself, to forgive as you have been forgiven, to give as you have been given to, to make your life a gift of love, and to do all this in joy in light of the treasure that has now come into your life. If you’ve found the treasure that is beyond price and freely given, then live a life that is of the utmost of value and the greatest of worth, and do so freely. This is the way you possess the priceless.”

The Mission: In view of the treasure freely given, pay the price of the priceless. Give all you have and are. Live all-out. Apprehend the field.

Matthew 13:44; Luke 18:22; Philippians 3:7–8; 2 Peter 1:4

The Heavenly Exchange

Excerpt From: Jonathan Cahn. “The Book of Mysteries.” iBooks.


THERE WAS NO lesson that day. But then in the middle of the night he came to my room and woke me.

“Come,” said the teacher. “It’s time for the lesson. We’re going outside.”

I was half asleep and not thrilled at the idea, but, of course, I complied. He led me to a hill where we sat down in the darkness of the night.

“Which comes first,” he asked, “the day or the night?”

“The day,” I answered. “Night comes when the day is over.”

“That’s what most people would say. And that’s how most people in the world see it. Day leads into night. But it’s not how God sees it.”

“What do you mean?”

“If the day leads to night, then everything goes from light to darkness. Everything gets darker. Everything is in the process of darkening. And so is the way of the world. We go from day to night, from youth to aging, from strength to weakness, and ultimately from life to death. From day to night. It’s the way of the world, but it’s not the way of God. When God created the universe, it was not day and night.

It is written, ‘There was evening, and then there was morning.’ The day began with night. There was night and then there was day. In God, it is the night that comes first.”

“So that’s why Jewish holidays always begin at sunset.”
“Yes, and not only Jewish holidays, but every biblical day. Each day begins at sunset. There is evening and then morning. The world moves from day to night. But in God, it is the opposite. It goes from night to day . . . from darkness to light. The children of this world live from day to night. But the children of God live from night to day.  (Key Point) They are born again in the darkness and move to the day.

And if you belong to God, then that is the order of your life. You are to go from darkness to light, from weakness to strength, from despair to hope, from guilt to innocence, from tears to joy, and from death to life. And every night in your life will lead to the dawn. So live according to God’s sacred order of time . . . that your entire life be always moving away from the darkness and to the light.”

As he said those words, the first light of daybreak appeared and the night began yielding to the day.

The Mission: What darkness is in your life, the darkness of fear, of sin, of problems, of gloom? Today, turn away from it and to the light of day.

Genesis 1:3–5; Psalm 30:5; Ephesians 5:8; 1 Peter 2:9; 2 Peter 1:19

The Night and the Sunrise


WE WERE IN the Chamber of Scrolls, examining again the scroll of Isaiah, the fifty-third chapter. He began reciting one of its passages.

“‘He made His grave with the wicked . . . and with a rich man in His death . . .’ It’s describing the Suffering Servant, the Messiah who dies for our sins. His death will be linked to criminals and to a rich man.”

“He made His grave with the wicked.’ So Messiah was crucified in the midst of criminals, among wicked men, and He was buried in the tomb of a rich man.”

“Yes,” said the teacher, “and there’s more . . . a mystery you can only see in the original language. If you read almost any translation of Isaiah 53, it will say ‘in His death.’ But it doesn’t really say that. What it does say, in the original language, is so big, and so cosmic, it’s hard for any translator to do it justice.”

“And what does it say?”

“In the original Hebrew it says ‘in His deaths.’” (Key Point of Reference to Comprehending the Crucifixion)

“What does that mean?”
“Remember, in Hebrew, to render a word that should be singular as plural is a way of signifying that the reality behind the word is so unique, so intense, so extreme, or so colossal that the word alone cannot contain it.”

“So in other words, His death . . .”

“Is such a unique reality, such an extreme reality, such an intense reality, and such a colossal reality that the word death cannot even begin to approach it. What happened in His death goes beyond anything we can express with our words or comprehend with our thoughts.”

“But plural can actually mean plural.”
“Yes. But it’s a singular combined with a plural. ‘In His death’ would make sense as would ‘in their deaths.’ But it doesn’t say either. It says ‘in His deaths.’ That breaks the rules. What is it revealing?”

“That Messiah would die not just His death, one death, but many deaths. He wouldn’t die for Himself but for all. His would be the one life that dies the death of all.”

“Yes,” said the teacher, “including yours. Your death, and the death of all who read the words of the prophecy . . . Every death is contained inside that plural word. It is the witness in black and white that your old life and the judgment thereof is finished . . . in His deaths.”

The Mission: One of the deaths in His deaths is the death of your old life. Give that which is old a eulogy and a burial. Be finished with it and be free.

Isaiah 53:9; Romans 5:18; 2 Corinthians 5:14–15

In His Deaths…


IT WAS EARLY morning. The teacher took me on a journey to the city through the desert riding on camels. The purpose was to pick up supplies for the school. But, of course, he had more than one purpose in mind.

“One thing I want you to do,” he said, “keep watch over the sun.”
It was a strange directive. I did my best, noting from time to time its position in the sky. At the journey’s end, upon our return, he questioned me.
“What did you see?” he asked.

“Nothing,” I answered. “Nothing of note. The sun was just the sun.”
“I imagine,” he said, “that at times it was obscured by the mountains, the trees, and the buildings of the city. But otherwise, I imagine it stayed the same, certainly the same size. I would also imagine that the landscape was continually changing, everything was changing around us except for the sun.”

“That’s true,” I said. “But isn’t that the way the sun works?”

“Yes, but why is that the way the sun works?” he asked. “It’s because . . . although a mountain or a house or even a hand can appear bigger than the sun and can, for a time, obscure it, the reality is that the sun’s true magnitude, its actual size, is so enormous, so colossal, that the highest mountain on earth is as nothing in comparison. It doesn’t appear so in the short run, but it becomes clear over the long run. Even in our little journey, everything we saw completely changed, the hills, the mountains, everything but the sun. And if we had traveled thousands of miles, it wouldn’t have made a difference.

The sun’s colossal magnitude is manifested by its changelessness.”

“And what does it reveal?” I asked.

“Two thousand years ago, Messiah said, ‘I am the Light of the World.’ Since that time, ages have begun and ended, continents and civilizations have been discovered, kingdoms and empires have risen and fallen, kings and luminaries have appeared and passed away. And some of these have, for a moment, seemed larger. For a time they obscured the figure of the Nazarene. But in the long run, over the course of the long journey, they’ve all passed away. Everything has changed . . . except Him. All the rest lies in ruins and rubble or in the pages of history . . . but He remains unchanged, undiminished . . . as central, as pivotal, and as colossal as He has ever been. Everything changes but Him. He is the sun. And the immensity of His magnitude . . . is manifested by His changelessness.”

The Mission: Today, see all things in view of the big picture. Whatever problems or issues you have are small in comparison to Him and will pass away in the magnitude of the Son.

John 8:12; Ephesians 3:16–19; Hebrews 13:8

Two Thousand Years Ago


WE WERE OUTSIDE at night and, as we often enjoyed doing, looking up at the stars.
“Your life began in darkness,” he said, “in the darkness of the womb. It was once all you knew, your entire life, your entire world. If you had been asked then to describe life, you would describe it as being dark, warm, and wet. And if someone tried to tell you that there was more to life, another life, another world, outside the womb, a world of stars and grass, of flowers and faces, of sand castles and setting suns, what would you have thought?”

“I guess I wouldn’t have believed it. I wouldn’t have been able to fathom it.”

“But would there be a way that you could have known that this other life, this world beyond the womb, actually existed? What evidence would you have had within the womb of that which was beyond the womb?”

“I don’t know.”

“You,” said the teacher. “You would be the evidence . . . you, dwelling in darkness yet with eyes made to see color and light . . . with no ground to walk on, yet with feet made to run . . . with no air to breathe and yet with lungs made to breathe air and a voice box with which to speak into the air . . . with no one’s hand to hold, yet with two hands made to hold and be held by the hand of another. You yourself would be the evidence of the life beyond your life in the womb and the world beyond your world. Your very being was the evidence of a world yet to come, and yet you were surrounded by a much smaller world that was unable to answer what was within you.”
“And this reveals . . .”

“When you hear of a world beyond this world and a life beyond this life, when you hear of heaven, you’re hearing of it as a child in the womb. You’ve never seen it or touched it. And yet everything within you was made to know this world and live within it . . . a heart made for a love that is perfect and without condition, a soul yearning for that which is eternal, a spirit longing to dwell in a place of no death, no fear, no tears, no darkness, and no evil. And yet you live in a world of imperfection, of corruption, of pain and evil, of darkness and the absence of love. And as it was in the womb, so too this world can never answer the longings of your heart or the purpose for which you came into existence. And every tear, every sorrow, every disappointment, every unfulfilled longing is just a reminder that you’re not home, and that you were made for something more, to be a child of heaven . . . and that this life is only the beginning of real life and the matrix of the world to come.”

The Mission: Take all the unfulfilled longings, needs, and desires of your life and turn them away from the worldly and to the heavenly.

Psalm 139:13–16; Romans 8:22

The Matrix World


WE WERE STANDING in what had to be the largest open expanse I had yet seen in that desert. It was late in the day. The western sky had grown orange with the setting of the sun.

“It’s as if you can almost see forever,” said the teacher. “Do you know how to say forever in Hebrew?”

“How?” I replied.

“L’olam. It means forever . . . and yet more than forever. It means that,” he said, pointing to the sunset. “L’olam literally means to the vanishing point. God is forever. God is l’olam, to the vanishing point. So if God takes our sins on the cross, where does He take them to?”

“To the vanishing point,” I said.

“Yes, and so God took our sins to the vanishing point and vanished with them . . . l’olam, to forever away, an eternity away, and beyond.”

“Beyond forever?”
“It could be said. You see, God is not only to forever. God is from forever, in Hebrew, m’olam. So He not only takes our sins from here to eternity, but from eternity to eternity . . . the distance from forever and to forever.”

“As far as the east is from the west,” I said.

“Yes, just as the scapegoat carried away the sins of the people on the holiest day of the year . . . It was from the west to the east, the plane of infinity . . .”

“To the vanishing point.”

“How far,” he asked, “is the distance between God and us, between His holiness and our sinfulness?”

“It’s infinite,” I replied.

“And that’s why we could never save ourselves. That’s why it had to be God Himself . . . as

He alone is from the vanishing point and to the vanishing point, m’olam l’olam, from forever and to forever.

It’s the distance of God . . . and the distance of His love for you. And in the prayers of Israel He is called Melekh Ha Olam, the King of the Universe. But it also means King, the Sovereign of the Vanishing Point. As it is written, ‘From the rising of the sun, to the setting of the same, the name of the Lord is to be praised.’”

“From everlasting to everlasting, forever . . . and forever.”

The Mission: Ponder the length of God, the breadth of your salvation, and the love God has for you that spans from everlasting to everlasting.

Psalms 103:12; 113:3; Ephesians 3:18–19; 1 John 1:9

The Days of Eternity

Excerpt From: Jonathan Cahn. “The Book of Mysteries.” iBooks.

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