The Song of Solomon

Headship

[Study posted between January 24-31, 2026]

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: – Deu 30:19

Since the study of the Song of Solomon is intended only for the Bride and a few latent Saints with a Joseph-like eagerness to govern righteously, we have progressed this far in the creation of God, because we are given to grasp the profound significance of God’s headship as with every other Biblical command of him bringing us to the point of consummation — all of which can be easily found on the website: https://www.iswasandwillbe.com/ Therefore, since we have come this far, now standing on the cusp of the outward return of Christ, it is not considered necessary to review every single meaning of ‘Headship’. However, regarding its impact on the Song of Solomon, although referred to in the Introduction, we will further reflect on how Adam’s God-initiated choice to yield to Eve’s authority on headship grievously disrupted the love they deeply desired from each other, now understood, centred on his pudenda and her breasts, embittering all carnal marriages.

Headship under the Father, and Christ our Husband, is easily seen by the following scriptures and authoritatively rejected by Adam before being cast out of Eden. They start with Eve, since she was deceived, not Adam (1Ti 2:14), appropriately highlighting her as the senior role-playing protagonist—the Church, a remnant of men and women, now represented as the Bride, given to re-establish submission to her husband, Christ, the overarching protagonist. (A note regarding anywhere the term “protagonist” is used: As in any ‘play’, there are numerous sub-protagonists. Similarly, in the Bible, there are hundreds of significant participants, with the Bride of Christ serving as the primary protagonist above her sisters as a subordinate to and in the supreme protagonist Christ, and in order of authority upwards to the Father.)

Eph 5:22  Wives, submit yourselves unto your own husbands, as unto the Lord. 
Eph 5:23  For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 
Eph 5:24  Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 
Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word,
Eph 5:27  That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Eph 5:28  So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Eph 5:29  For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Eph 5:30  For we are members of his body, of his flesh, and of his bones.
Eph 5:31  For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.
Eph 5:33  Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. 

Of course, as presented in the Introduction, that pattern is soundly sullied by Adam’s submission to Eve’s control of how espousal intimacies are to be initiated. It was she, by her imagined superior wisdom derived from profoundly felt feelings, who gave Adam the intellectually inflating food of knowledge to make them both wise, specifically Eve, hopefully vaulting recognition of her ascendant wisdom above Adam’s. Henceforth, to be played out in every espoused decision heavily biased towards women, with both men and women selfishly emphasising their gender-specific boudoir sensualities, the unfulfilling conclusion of the union, oblivious to its every detail, reflecting spiritually in disarray, all because they were temporarily given to reverse their God-given espoused roles.

Christ is the helmsman in the Bride’s turbulent seas (Mar 4:35-41), training her as second in command, bringing his Father’s business home, the rich harvest of humanity. Hence, the establishment and recognition of his headship over everything in heaven and all creation under his Father is immutable. The final say in establishing headship is condensed and without ifs and buts…

Isa 45:5  I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
Isa 45:6  That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. 

Beyond our finite understanding, God the Father has existed eternally. He is the beginning and the end of both spirit and matter; all things are in him. Because of this immutability, his authority remains orthodox — period! Every conceived human will bow in fear and reverence from that belief. He is the final say in everything; consequently, nothing can be added; he is the sum of His word in His Son, Jesus Christ—the very nature he is establishing in the Bride.

God’s order of headship is affirmed in the ‘natural’ by Joseph, who is given secondary authority to Pharaoh, mirroring the relationship between an earthly husband and his wife and him being in orderly unity with his wife, as is Christ to his Father. An Elect of God is thus a ‘discreet and wise’ wife to Christ.

Gen 41:39  And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: 
Gen 41:40  Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.
Gen 41:41  And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
Gen 41:42  And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

(Rev 19:8  And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
Rev 19:9  And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.)

Gen 41:43  And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
Gen 41:44  And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

Rom 9:15  For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Rom 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Rom 9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 
Rom 9:19  Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Rom 9:20  Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 
Rom 9:21  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Rom 9:22  What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

Headship was to be replicated ‘naturally’ in carnal marriages, but was immediately rejected in the Garden of Eden by lustful Adam before its authority could get a foothold. Adam, not Eve, though she was glad Adam didn’t abandon her a second time, unwittingly set in motion the wretched disharmony of espousal intimacy that has lasted an emblematic 7,000 years! Ever since mankind has dissolutely panted to find the idiomatic ‘holy grail’ of sexual fulfilment, probably epitomised best by the Eastern Tantric philosophies—yes, being fulfilled sensually, yet leading to death spiritually, coming nowhere near what Christ accomplishes in his Bride, and she rebounds in Him.

Amo 2:6  Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes;
Amo 2:7  That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:
Amo 2:8  And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god.

1Co 11:2  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
1Co 11:3  But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
1Co 11:4  Every man praying or prophesying, having his head covered, dishonoureth his head.
1Co 11:5  But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
1Co 11:6  For if the woman be not covered, let her also be shorn: but if it be a shame [G149 [base, dishonourable, filthy, to disfigure] for a woman to be shorn or shaven, let her be covered.
1Co 11:7  For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
1Co 11:8  For the man is not of the woman; but the woman of the man.
1Co 11:9  Neither was the man created for the woman; but the woman for the man.
1Co 11:10  For this cause ought the woman to have power on her head because of the angels.
1Co 11:11  Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
1Co 11:12  For as the woman is of the man, even so is the man also by the woman; but all things of God.
1Co 11:13  Judge in yourselves: is it comely that a woman pray unto God uncovered?
1Co 11:14  Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
1Co 11:15  But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
1Co 11:16  But if any man seem to be contentious, we have no such custom, neither the churches of God.

Consequently,

Gen 3:16  Unto the woman he said, I will greatly multiply thy pain and thy conception; in pain thou shalt bring forth children; and thy desire shall be to [against] thy husband, and he [sin & husbands] shall rule over thee [as positively will Christ rule over us]

Gen 4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto [Hebrew: ‘el’, against] thee shall be his desire, and thou shalt rule over him [sin].

Because of Eve’s curse, it is easy for Orthodox Christian men to lay all their loathing on their wives because of their indifference towards them sexually. It inspired Paul’s need, in Col 3:19, to admonish husbands not to be bitter toward their wives, since her curse is precisely mirrored in them as supposed leaders and heads of the woman, their objection to Christ, their emblematic Husband’s authority. As demonstrated by Alexander the coppersmith (2Ti 4:14), they turned Christ’s word into fables, diminishing its power. Of course, intrinsically, women leapt on that opportunity to sustain their authority over husbands and men, incriminating men far more severely than their wives. As we will recurrently see in these studies, men’s lust sexually without connection with their wives, is typically the nature of a whore, the very damning character they castigate women and particularly wives!

These dynamics primarily illustrate the Bride’s journey in understanding her role as the Church in submission to Christ, first by a husband’s submission to Him. Hence, her infidelity is placed squarely at the feet of men. Now, in that she is the Bride-protagonist, the key figure, in inheriting Adam’s curse, paradoxically, is becoming the New Man—in-Christ.

The sun represents Christ, the greater light, while the lesser light, the moon, symbolises the woman/church in the wilderness revolving around and ruling the Earth, even reversing the order of authority by citing the sun, God, revolves around her—in representing the Great Whore and in her mind, it does! However, she unwittingly, and by nature of her representing the moon reflecting his light imperfectly in the phases of her 29.5-day cycle (which is nearly equivalent to her 28-day menstrual cycle), all signify her capricious rejection of his headship back to Earth, partially illuminating ‘another Jesus’ word more smoothly acceptable to her sensibilities ruling spiritually ignorant husbands and the wilderness church. The final say, represented by Adam’s erratic rule over Eve, denotes the last Adam, Christ’s invariable rulership over all corrupt spirits in the Lake of Fire.

Gen 1:16  And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
Gen 1:17  And God set them in the firmament of the heaven to give light upon the earth,
Gen 1:18  And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Eph 1:22  And hath put all things under his feet, and gave him to be the head over all things to the church,
Eph 1:23  Which is his body, the fulness of him that filleth all in all.

The sun, the solar system, and the heavenly bodies influence the Earth’s experience, which the Lord deliberately designed to represent mankind’s presumptuous eminence over Him. Since scriptures initially revere her as ‘The Woman, clothed with the sun with the moon under her feet, signifying her rulership, and a crown of twelve stars on her head’, believes that she has far more God-given distinction than her husband, particularly since she brings forth Christ, to which carnal men anaemically submit—blatantly exemplified by the Roman Catholic church and, impotently, by Christian Orthodoxy and unwittingly by all husbands intrinsic lust for knowledge without borders—his headship derailed emblematically by his spiritually adulterous privy member.

Joh 15:16  Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Rev 12:1  And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

Rev 12:5  And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

… and in the short-term, polluted by our former state of borderless pretensions,

Eze 27:3  And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty.
Eze 27:4  Thy borders are in the midst of the seas, thy builders have perfected thy beauty.

Accordingly, due to Eve’s curse, to the dismay of all women, especially wives, they are subject to the authority of unrighteous husbands and occasionally a few righteous ones. Because wives do not know Christ, they cannot righteously judge their or their husbands’ actions. Husbands, to their immense frustration with their wives’ rejection of their inherent yet sadly ignorant headship, are likewise ignorant of how to teach them Christ’s ways for a truly fulfilling marriage.

While in the flesh, in transition to becoming Christs, it is not consistently possible for us to love our Husband, Christ, to the magnitude that he loves us. In conjugal marriages, which serve as an indication of our treatment of Christ, one spouse tends to love the other more, whereas the other spouse demonstrates comparatively less love. That status is not static; it fluctuates according to emotional circumstances. As with Christ and his Bride, one person is the adorer, and the other, the adored—Christ first loved us in what we are to become, and we gradually learn to adore him—he is to be the adored.

1Jn 4:19  We love him, because he first loved us.

Typically, and as demonstrated by the Beast on the throne of God, ridden by a woman, the Great Whore, our quest is to be the adored. Lustful pride propels us to take the highest seat in mind and actions. It is first vividly established by wives in our carnal marriages for them to feel secure and loved; she insists on adoration, a seemingly innocuous mandate insidiously inserted by Satan in Eden in her present spiritual state to be the adored, usurping her position six thousand years ahead of time. From that arises a strange incongruity, since the adored is at the same time the adorer, artfully inducing voyeuristic-like sensual emotions in themselves by their observance of the other’s breathless passion of adoration.

The Tyrus we have become assumes a position of prominence, symbolising the throne of God; we, in our corporeal existence, are self-promoted, envisioned as irresistibly adored. We also assume the almighty’s position as the adorer in the minds of the laity, since that action presumably amplifies our power and authority to be like the almighty.

Isa 14:13  For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
Isa 14:14  I will ascend above the heights of the clouds; I will be like the most High.

When we, and like Queen Vashti and Adonijah, position ourselves at the top of the Kingdom, it is assumed automatically that it comes with majesty and honour. Somewhat paradoxically, it is the adorer who gets to have their emotional experience vastly amplified. Contrastingly, the adored attains the love of the adorer, thus soundly solidifying the adorer’s authority.

It is true by God’s design that the woman and wife innately from the outset want to adore their husbands, since his instant sensual ravishment will guarantee his adoration of her! However, because of Adam and Eve’s curses, that profound creed is reversed. Since Adam insisted that he put Eve on a pedestal, it robbed her of the opportunity to be the adorer. Ever since Eden, he has been bowed on one knee, looking up at her, and she, down at him, and that is not how our Lord initially and eternally designed women and his Bride to want.

The “little sister without breasts” in Song 8:8 is not guided like Solomon’s 1,000 other wives, to grow up against God’s order of authority, looking forward to looking down on her insipid husband, injured in his privy and stones and expecting to be ravished. Nonetheless, that’s pretty much what all husbands do in Babylon.

Of course, we ask the Father through Christ for His spirit and the understanding of the keys to the kingdom, specifically, for this study, the spiritual understanding of the Song of Solomon. That insight underscores the glorious reversal of Eve’s curse in unified earthly marriages and most potently mirrors the Bride’s response to Christ, her husband.

1Co 7:3  Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
1Co 7:4  The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
1Co 7:5  Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
1Co 7:6  But I speak this by permission, and not of commandment. [If it were a commandment, it would go a long way towards nullifying Eve’s curse]

The Shulamite wholeheartedly bows before her husband on both knees, ecstatic that he has chosen her to be his Wife to minister to Him—quite the opposite of what most courting fiancés do with their hopeful brides, unwittingly prophesying her bold leadership in marriage—the husband thereafter in subservient duty, ingratiating anniversaries to her affected delight.

Accordingly, the Shualmite Bride of Christ is given by her Lord to “reverse [her] curse,” emblematic of the resultant curse of The Law, the ministration of death, concluding and signified by the Feast of Trumpets she has heard in atonement and humility in dying daily since the Cross.

Wives, representing the Christian religious system, effectively market their husbands to buy their costly affections, essentially reconciling them to her; quite the opposite of the Elect being reconciled to her Husband.

Rev 18:19  And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

2Co 5:18  And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 
2Co 5:19  To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

The term “reverse the curse” is conceptualised in the lower mountains of Ararat, where the Ark came to rest in the seventh month—it marked the beginning of reversing the curse, culminating on the eighth day. Noah and his family, thoroughly marked by Adam and Eve’s curses, went forth back down the mountain, “scattering” to repopulate the Earth, unaware that they had ‘precipitated’ the Seventh Day of the Feast of Tabernacles, heralding the coming engulfing fire that would flood the Earth in the Resurrection to Judgement on the final Eighth Day of creation. At that time, all of humanity will symbolically reverse the curse of the flesh in transition to spirit in return to the signified Mt. Ararat, representative of the Mount of the Lord.

Gen 8:4  And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

Jer 51:27  Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers.

Ararat H780 = the curse reversed: precipitation of curse.

Minni H4508 = division.

Ashkenaz  H813 = a man as sprinkled: fire as scattered.

The Beast we are mimics Satan, the captain of lies, represented by the strength of horses—even our ugly, bristling, and rough caterpillars devour God’s truth; after the flood, he thus establishes the new world and heavens “by his understanding.”

2Ch 6:28  If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillers; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:

Psa 105:34  He spake, and the locusts came, and caterpillers, and that without number,
Psa 105:35  And did eat up all the herbs in their land, and devoured the fruit of their ground.

Jer 51:14  The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillers; and they shall lift up a shout against thee.
Jer 51:15  He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. 

Isa 2:3  And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law [Fire], and the word of the LORD from Jerusalem…

Lev 23:24  Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
Lev 23:25  Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
Gal 3:14  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the spirit through faith.

Accordingly, the result of Adam and Eve’s curses, establishing the curse of The Law, indemnifies the Father’s headship through our Husband, Christ’s headship successively first through the Bride, and then, mankind.

In the meantime, carnally eroticised and romanticised sensualities represented by Eve’s breasts and Adam’s privy members rule mankind. With Eve’s sentimentalities centred in her breasts comprehensively influencing Adam’s every decision in the family and society, thoroughly injuring Adam and all men in their stones and privy members, signifying men’s deeply fractured headship. Now, Adam tries to serve Eve and God.

Deu 23:1  He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. 

Mat 6:24  No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Adam set in motion men’s worship of women above God, for which women, impudently, in having negatively found hidden treasure in the field of Babylon, eagerly, nonetheless subconsciously disconcertingly, assent.

It is expected that exposition soundly demonstrates the order of headship. However, first, and in the subsequent study, we must juxtapose the primary themes of our torturous journey, which delude us in subjugating Christ’s authority, as we review the paradox of the embronic Bride’s injury in her emblematic privy member and her stones (doctrines) of headship as the New Adam under Christ her Husband.