Double Double, Toil And Trouble Part V

n the Double Double series, we’ve sought to shine a light on the dynamic which occurs between the two Spiritual factions metaphorically described as divided, or doubled, throughout the Scriptures. In what has been dubbed the Mystery of Thirds, all things are divided into thirds, and the “two parts” which are finite are destined to be “cut off,” whereas the “third part” is that which the LORD has chosen to redeem, and draw unto Himself:

“…in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein” (Zechariah 13:8).

God has revealed a prophetic pattern, wherein the unregenerate creation – the two parts scheduled to be cut off – are actually two halves of a single concept in creation, and each has consistent characteristics which can be quantified. In this regard, we examined the triad of King HerodHerodias, and John the Baptist, showing how Herodias desired to kill John, but she was unable to do so:

“Therefore, Herodias had a quarrel against him, and would have killed him: but she could not. For John had said unto Herod, it is not lawful for thee to have thy brother’s wife” (Mark 6:19, 18).

Herod and Herodias, as man and wife, are joined as one – albeit in an unholy alliance due to the illegitimate way in which their union was generated:

“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be oneflesh (Ephesians 5:31).

In the account, Herod is reluctant to kill John the Baptist, the third, as he fears the power of God which is inherent in righteousness. Thus, one of the “two parts,” desires to kill but cannot, and the other has the power to kill, but is undecided whether or not to utilize that power.

These traits are mystically imaged in Revelation, where we also see one of two Spiritual factions has the power to torment, but is not endowed with the ability to kill:

“And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And to them it was given that they should not kill them, but that they should be tormented…” (Revelation 9:3, 5).

This is what can be termed the “scorpion spirit,” and it was seen in Herodias. The second faction in Revelation is mystically imaged as bizarre, demonic creatures who were given the power to strike like a serpent:

“For their power is in their mouths, and in their tails; for their tails were like serpents, and had heads…and out of their mouths issued fire, and smoke and brimstone…by these three was the third part of men killed….” (Revelation 9:19, 18).

This is what can be termed the “serpent spirit,” and it was present in Herod, who killed John the Baptist at the urging of the scorpion spirit which flowed through Herodias:

“For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake” (Mark 6:17).

In this, and many other Scriptural similitudes, we see the “scorpion spirit” desires to kill but cannot, and the “serpent spirit” has the power to kill, but resists it – and of course, the righteous third (in this case, John the Baptist) is the object of the wrath of these twin towers of iniquity. Note how the power to kill, wielded by Herod, herein described as the “serpent” faction, is aimed directly at the “third part” of men in Revelation 9 – plainly addressing the redeemed “third” we’ve been examining.

As the New Testament coherently likens those who are of the LORD to the “seed” of God, we now see all creation may be divided based on this Mystery of Thirds – the serpents, the scorpions, and the seed:

“He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom…” (Matthew 13:37, 38).

Although there are many manifestations of this formula, we see practically the identical scenario in the story of AhabJezebel, and Naboth. The latter owns a vineyard which King Ahab desires, but Naboth is unwilling to sell it. Although he is the King, and can destroy Naboth at will, Ahab resists imprisoning or slaying Naboth, in order to possess the vineyard.

Jezebel is more than willing to kill Naboth, but she does not have the authority. In this illustrative account, she designs a scheme in which the power of the king is manipulated in order to murderNaboth – the third:

“So she wrote letters in Ahab’s name…And she wrote in the letters, Proclaim a fast, and set Naboth on high among the people. And set two men, children of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die” (I Kings 21:8-10).

Notice there are two false witnesses, with a dual accusation that Naboth has committed blasphemy against God and the king – further signifying the mystically generated doubles inherent in the episode. Ahab is clearly moving in the spirit of the serpent, and he has the authority to kill, but he refrains; whereas Jezebel is willing to murder Naboth (who is obviously the “seed“), but she must utilize the King’s authority in order to accomplish her objective.

There is another component in all these examples, and it is the multitude, who are moved by the scorpion spirit to embrace the plan which will result in the death of the seed. In Jezebel’s case, the narrative tells us that her letters were sent to a multitude of people in the city:

“…[Jezebel] sent the letters unto the elders and the nobles who were the inhabitants in [Naboth’s] city…” I Kings 21:8).

Like everything else, the multitude also has this divided, finite existence, and they find themselves with the option of conforming their will to the plan designed by the scorpion spirit, or becoming one with the seed:

Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision” (Joel 3:14).

Note how the “multitudes,” as well as the “valley of decision,” are mentioned in Twice-Speak, one of the common characteristics of the Double Double phenomena, which we examined in Part III of the present work. The multitude seen in the “elders and the nobles” and the “inhabitants” in Naboth’s city, who followed Jezebel’s plan, are a precise parallel of the multitude whose presence motivated Herod to kill John the Baptist, as a result of the plot of Herodias:

“Herod on his birthday made a supper to his lordshigh captains, and chief men of Galilee……yet for his oath’s sake, and for their sakes who sat with him…he went and beheaded [John] in the prison” (Mark 6:21, 26, 27).

One final piece of information is still missing, and it is the conspiracy itself. The plot, or design of the scorpion spirit, is realized through the agency of the multitude, and it is pictured in Revelation as the image of the Beast – clearly placing the scorpion spirit within the False Prophet of Revelation 13:

“And he [the scorpion spirit] causeth the earth and them who dwell on it [the multitude] to [embrace the death found in] the first beast…saying to them that dwell on the earth, that they should make an image [manifest the scheme of the False Prophet] to the beast [the Antichrist beast with the serpent spirit]…that the image of the beast should…cause that as many as would not [follow or participate in the program] should be killed” (Revelation 13:12, 14, 15).

Note how the False Prophet does not kill, but “causes” the multitude to engineer the image (his design, or agenda), and it is that “image” which kills. These are difficult facts to recognize, as “flesh and blood [two parts] cannot inherit the kingdom of God [the third]” (I Corinthians 15:50). However, once the Spiritual architecture seen in Double Double is fully understood, the prophetic events surrounding the Spirit of Antichrist manifested in the two beasts of Revelation, will come into focus. The fact is, the doubled nature of iniquity materializes in the dual factions described as two beasts in Revelation, as they seek to maneuver the multitude into killing the seed, and every one of us exists in the allegorical valley of decision, on a day to day basis. 

 -- James Lloyd

A deeper look at the many historical accounts in the Scriptures provides us with a parabolic blueprint for the things of God, as well as an outline of our prophetic future. More material of this nature may be found in the James Lloyd book APOCALYPTIC LINGUISTICS: The Language Of Prophetic Metaphor.

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