Infected With Iniquity

ike so many other written expositions on prophecy which I've been blessed to present, the idea of being Infected With Iniquitystarted out with the discovery of yet another Scripture communicating what the nature of The Triuniverse. Thus, the concept of equating sin as something which can "infect" a person is not only a Spiritually shallow observation, it's not the point at all – at least not in the account of Elisha healing a leper in the second book of the Kings.

This story has three characters: the prophet Elisha, a Syrian military man known as Naaman, and Elijah's servant Gehazi. Those who are aware of the concept of Apocalyptic Linguistics will quickly deduce that whenever there are three primary individuals (or factions, nations, etc) in the tale, the Spiritual architecture behind the veil of this existence is actually what is being communicated.

In this marvelous tale, Elisha is the powerful prophet of the LORD who had succeeded the fiery Elijah. Elisha is widely known for many miracles, notably those associated with healing. The Scriptures themselves provide the setting for the truth which the LORD seeks to impart to all who have ears to hear:

"Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the Lord had given deliverance to Syria: he was also a mighty man in valour, but he was a leper" (II Kings 5:1).

As the tale progresses, an Israelite woman was a servant to Naaman's wife, and she told her master of Elisha, who could heal even leprosy. On behalf of Naaman, the King of Syria commanded his vassal, the King of Israel to arrange for Elisha to heal Naaman.

When Naaman came to see the prophet, Elisha just sent word to have the Syrian bathe seven times in the Jordan river; but thenNaaman's pride came in to the picture, and he was offended that Elisha didn't come out to honour him.

"But Naaman was wroth, and went away, and said, Behold, I thought, he will surely come out to me, and stand, and call on the name of the Lord his God….Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean? So he turned and went away in a rage." (II Kings 5:11,12).

Here is the classic attempt to "climb up [into heaven] some other way" (John 10:1), which is seen so often in Scripture. However, embedded in this amazing analogy, we are also introduced to the two other possibilities, "Abana and Parpar," which are sharply juxtaposed with the prescribed river Jordan. These are, of course, metaphors for the Mystery of Thirds, wherein two parts are cut off and die, while the third, the way of the LORD is empowered with life that will grow in His glory:

 "…in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring thethird part through the fire...they will call on my name, and I will hear them." (Zechariah 13:8,9).

As in so many other Scriptural instructions, there is one waywith the LORD, and regardless of how sensible an alternate path may seem, we are to follow His instructions. But note how the one way is always contrasted with two other possibilities:

"…And thou shalt not go aside from any of the words which I command thee this day, to the right handor to the left, to go after other gods to serve them" (Deuteronomy 28:14). 

Meanwhile, Naaman's servants reason with him, and he ultimately bathes seven times in the Jordan and is healed – but the story doesn't end there. The astonishing Spiritual formula continues, as Naaman seeks to pay Elisha for the miracle. Predictably, the prophet refuses, but after Naaman has begun his journey home, Elisha's servant Gehazi craftily runs after him, and seeks to retrieve the reward:

"So Gehazi followed after Naaman….and he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets….And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, withtwo changes of garments. And laid upon two of his servants…." (II Kings 5:21-23).

If the reader will pardon the pun, there are just too many twos here to be a coincidence!

As the story continues, Gehazi stashes the money, and even lies to Elisha about where he has been -- but obviously, the prophet sees right through the gambit. Many fail to notice such things, but there are no random elements in Scripture, and we note that Elisha proceeds to recite four separate pairs of recompense, which would have been commonly sought after in those days. As the prophet continues, we notice how each of the categories of reward are all in pairs, with two in each group:

"Is it a time to receive money, and to receive garments?"

"Is it a time to receive…oliveyards and vineyards?"

"Is it a time to receive….sheep and oxen?"

"Is it a time to receive….menservants and maidservants?" (II Kings 5:26).

After all the two parts which are clearly finite, or worldly, Elishaperforms yet another miracle, and in a hugely symbolic move, transfers the leprosy of Naaman to Gehazi:

"The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow." (II Kings 5:27).

The finale of the account tells us this is representative of another Scripture, with even more subtle detail, for it closely resembles the Triune formula seen in Revelation, where Jesus spews the lukewarm out of His mouth:

"I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth" (Revelation 3:16).

In the prophecy, obviously Elisha is in the role of the anointed – the "hot" in Christ's parable. The "cold" would be Naaman the Syrian seeking to buy his way out of his condition, and the "lukewarm" is Gehazi. Elisha's servant Gehazi certainly has some degree of hot as he is, after all, a servant of the prophet.

But he also has the desire for the money, which was an element of the cold – Naaman, with his pride and his position. Thus, Gehazi mingles the two, and as the leprosy which was present in the story infects him, he is a perfect example of the lukewarm.

We have repeatedly pointed out that in the hot, cold, lukewarm analogy, there are two parts cut off – the cold and the lukewarm. Remember, in Zechariah's "thirds" account, the third part is brought through the fire and purified:

"And I will bring the third part through the fire, and will refine them as silver is refined…I will say, it is my people: and they shall say, The Lord is my God." (Zechariah 13:9).

Allegorically speaking, the "hot" or the "fire," is invariably the righteous third, so the cold would be the opposite – or the unrighteous. As it "infects" the lukewarm, we see in this paradigm that two parts are indeed cut off. If this were an isolated analogy, we might dismiss it as mere coincidence; however, over the years, I've written dozens of articles on similar analyses – to say nothing of multiple books, broadcasts, and videos.

The bottom line is, those who fail to receive knowledge such as this, through foolishly clinging to a faulty theology which ignores these important prophetic streams of thought, are destined to find themselves among the two parts.

Further study on the language of the LORD, as articulated here, may be found in the author's book THE TRIUNIVERSE.

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