The Song of Solomon, Part 2

[Study Aired August 21, 2026]

Introduction 

Continuation: The Anatomy of a Curse: God’s Corrective Judgment and the Human Heart

The Curse of the Cross and the Primordial Wound 

The Curse of the Cross: Christ’s Crucifixion as the Pattern for the Bride’s Daily Death

Here we arrive at the most transformative teaching on curses in all of Scripture—a truth so radical that Babylon has diluted it into sentimentalism and cheap grace.

Galatians 3:13 (KJV) “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.”

The immature reading stops here and says: “Christ died for me. I am saved. The curse is removed.”

This is shallow and dangerous. It misses the scandal of redemption entirely.

What Is Christ’s “Curse”?

Christ was “made a curse” by being hanged on a tree. However, the curse He bore was not primarily physical suffering. The curse He bore was the death of the old man—the flesh, self-will, carnal mind, and rebellion against God.

Deuteronomy 21:23 (KJV) “His body shall not remain all night upon the tree: but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;)”

To hang on a tree was to be cursed, hung on a signified fruitless fig tree of the Old Covenant, to be in transition, marked as temporarily separated from God’s people, to be publicly executed as one whose life embodied rebellion. The cross was the cursed tree where the condemned publicly bore the judgment of covenant rebellion. The sinless Christ willingly took that curse upon Himself.

Though temporarily forsaken in the flesh, He was never ultimately separated from the Father or His people. Through His death and resurrection, His people pass from death into life with Him.

Here is where the individual jewel must listen carefully: Christ’s physical crucifixion was the historical event that established the pattern for what must occur within His Bride.

Scripture repeatedly connects these truths:

Galatians 2:20 (KJV) “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

1 Corinthians 15:31 (KJV) “I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.”

Matthew 16:24 (KJV) “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.”

The cross is not a historical event that removes the need for your own crucifixion. It is a pattern. Christ’s death on the cross typifies an inward, ongoing crucifixion that must occur within His Bride. You must die daily. You must take up your cross. Your flesh must be put to death so that Christ can live in you.

The Old Man and the New Man

The curse of the cross operates at the level of our illusory will and the mind. The old man—your carnal, fleshly, self-centered self—must be crucified. Not metaphorically, but really and daily. Your lusts must be nailed to the cross. Your self-will must be executed. Your pride, your control, your refusal to submit—all of it must be brought to death. 

Romans 6:6 (KJV) “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”

The old man is cursed. He must die. Why is this called a curse if it produces life? Because that spiritual death is real. It is painful. It is the stripping away of everything the flesh loves—autonomy, recognition, control, pleasure pursued without restraint.

Through that death—and only through that death—the new man emerges. The Bride is formed. Christ lives in you. Paradoxically, in losing your life, you find it. In the curse of your own crucifixion lies the blessing of resurrection life, with the added glory and honour of being Christ’s Wife.

Galatians 3:14 (KJV) “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.”

The curse of the cross opens the way for the blessing of the spirit. The death of the old man makes room for the life of the new.

Christ’s Curse Becomes the Bride’s Cross

Here is the scandalous inversion that transforms everything: What Christ experienced in history is the same continuum the Bride experiences in the present. His crucifixion is not a substitute that removes her need to die. It is a summons to follow Him into death.

The mature understanding—the understanding that Babylon refuses to teach—is this: Christ did not die so that you would never have to die. Christ died so that you would know how to die. His death is the pattern. His cross is the altar, and every day you are invited—no, commanded—to lay your life on that same altar.

Hebrews 13:8-10 (KJV) “Jesus Christ the same yesterday, and to day, and for ever. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle.”

Notice the structure: There is an altar. It is the cross. The Bride “eats” of this altar—she communes with Christ’s death and resurrection. She lays her life upon it. Those who serve the old tabernacle – those who cling to externals—have no right to this altar.

What is the Bride “eating”? She is consuming the reality of her own death and resurrection. She is taking the curse of the cross into herself. She is saying: “I die. My lusts die. My will dies. My pride dies, so that Christ may live in me.”

Why God’s Curse Becomes a Blessing

This is the paradox that makes redemption real: The curse of the cross is part of God’s process of transforming us—His process of judgment that leads us into unity with Him.

Romans 8:1 (KJV) “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit.” 

Galatians 3:10-14 (KJV) “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. 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: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.”

Christ bore the curse of the law—the demand for perfect external obedience that no flesh can meet. However, the curse of the cross—the inward crucifixion, the daily death to self—remains. It is a blessing because it is the means by which you are transformed.

Without the curse of the cross, you would remain in the old man. Without the daily God-given desire in your conscience to take up your cross and follow Christ, you would continue in your rebellion. Without the constant exposure of your hidden lusts and illusory self-will, you would never mature into the Bride.

The curse is the pathway to blessing. Death is the pathway to life. The crucifixion is the pathway to resurrection.

New Covenant Transformation: The Curse Moves to Mind and Spirit

Here is the radical shift from the Old to the New Covenant: The curse no longer strikes the ground. It strikes the thought, the spirit and intent of one’s heart.

Hebrews 4:12 (KJV) “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” 

In the Old Covenant, if you broke the law, your crops failed. Your children died in war. Your wife was barren. The curse operated in the external, physical realm. You could see it, measure it, attempt to flee from it.

The natural man typically believes that Christ fulfilled the law as scripture states (Mat 5:17). The external demands have been satisfied in Christ, and he blithely goes his way, feeling relieved and saved. So what becomes of the curse?

Like all other sin, it internalizes. It becomes spiritual. It becomes the fiery trial that purifies the mind and aligns it in Solomon’s Shulamite-like unity with her Husband’s spirit.

Matthew 5:27-28 (KJV) “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

Do you see the shift? In the Old Covenant, lust conceived in the heart did not violate the law unless it became an outward act. The Law judged the deed. Christ declares that the Law is now written on the heart. Every lustful thought is a transgression. Every secret rebellion is covenant unfaithfulness.

Simply put:

The Old Covenant: Like Job, keep the law.

The New Covenant: As the Lord gives to Job, inspect your motivation to see if it aligns with Christ’s perfect love first for self by following Christ’s commands, so that you can more righteously love your neighbour as yourself.

Matthew 23:26 (KJV) “Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.”

Matthew 5:23-24 (KJV) “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”

This is more exacting than the old system. It is also more intimate, because now God is not merely regulating your behavior; He is transforming your mind. He is making you a different kind of person—one whose desires have been realigned, whose illicit lusts have been crucified, whose thoughts have been renewed.

Isaiah 63:17 (KJV) “O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?”

This is not an accusatory question. It is a question asked in recognition: “Lord, I am your workmanship; you have exposed every place where my heart has wandered. You have shown me that I cannot hide. My hardness is revealed. Now what?”

The answer comes not as increased judgment but as transformation through the holy spirit:

Ephesians 4:30 (KJV) “And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption.”

The New Covenant curse is designed to grieve you—to make you feel the weight of your rebellion against a God who loves you with a love so vulnerable that your disobedience wounds Him. You are sealed unto redemption, but that sealing includes the holy spirit’s work of exposing every hidden thing so it can be burned away.

The curse in the New Covenant is the fiery trial of mental chastisement that purifies the Bride and prepares her for union with her Husband. God sees every thought before you produce it. He uses that sight to expose, judge, and transform. He is making up His jewels in crown and breastplate, right in His bosom where the Bride lies all night in His heart, and He in hers (Son 1:13). 

Malachi 3:17 (KJV) “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.”

They signify the people whom Christ has made His own, His inheritance—the saints who become part of His glory, His kingdom, and His spiritual temple.

Each Jewel’s Recognition: The Curse Is Written for Her

Here is the scandalous truth that Babylon is not given to see: The curses of Scripture are written for your personal instruction in the transforming process of becoming the Bride.

They are not meant for distant historical figures. Not for the broad “them”—the humanity yet to be raised in the Resurrection to Judgment. For you. For the Elect—the Bride of Christ.

Romans 15:4 (KJV)  “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”

When you read of Cain’s curse, you are meant to see yourself in the moment you refuse correction. When you read of Joshua’s curse, you are meant to recognize the presumption in your own heart that believes you know better than God. When you read of the cursing of the fig tree, you are meant to feel the weight of bearing no fruit, beautiful in appearance with leaves covering its fruitless reality.

Each curse is a personal indictment. However—and this matters more than anything—each curse is also an invitation of one’s conscience to daily crucifixion.

The curse says: “This way leads to death. You are bound to its consequences. The consequence is meant to teach you, to humble you, to bring you back to your Husband’s arms. Take up your cross. Die. and in dying, live.” 

She is not just seen as a baby in her birthing blood, but as a duality, as a maturing young woman, where her blood is directly associated with her dying daily. “And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live;” – Ezekiel 16:6 (KJV).

Listen to the voice beneath the curse. It is the voice of a Husband who says, “I will not let you destroy yourself. I will expose every hidden rebellion. I will crucify your old man. I will make you feel the weight of your rebellion. Because I love you. Because I will have you back. Because our union is worth the cost of your purification.”

For the Elect alone, the curse is corrective love. It is God’s refusal to permit you to wander into destruction. It is the boundary that says: “No further. Die to yourself. Take up your cross. Follow me.” 

The Primordial Curse: The Wound in Eden and Its Cascade Through History

We have now established what a curse is: God’s corrective judgment operating through physical consequence in the Old Covenant, through mental (spiritual) chastisement in the New Covenant, and supremely through the cross—the ongoing crucifixion of the old man so the new man can emerge.

Revelation 16:10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness [G4656]; and they gnawed [G3145] their tongues for pain [G4192], 

darkness [G4656 – 1. to darken, cover with darkness 2. metaph. to darken or blind the mind.

Gnawed – G3145 – 1. to chew, consume, eat, devour.  

Pain – G4192 – 1. great trouble, intense desire. 2. pain. 

Revelation 16:11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. 

Every curse in Scripture traces backward to a source. Every judgment points to a rebellion. Every consequence reveals an act of disobedience.

At the foundation of all subsequent curses—woven into the very fabric of human history, embedded in every marriage, every family, every institution, embedded in your heart—lies the primordial curse: the curses that fell upon Adam and Eve in the Garden—the curse of curses, specifically Adam’s, which spawned all subsequent curses beginning with Eve. 1Timothy 2:14 “And Adam was not deceived, but the woman being deceived was in the transgression”. 

The Wound That Shaped History

When Adam failed to protect Eve from the serpent—when he, for the most part, abdicated his headship and permitted her to be seduced into eating the forbidden fruit—a wound was inflicted that would reverberate through six thousand years of human history until Christ came to heal it in this age for the Bride alone.

Adam’s curse resulted in the spiritual injury of his privy stones—his ability to lead, protect, and serve as a covering priest, a figurative king, and a lord to her (1 Pet 3:5-6). His abdication damaged not only his own standing before God but also wounded Eve in the deepest places of her heart, her breasts radiating emotions. She had looked to him for protection and found him absent. She had trusted him for headship and found him passive.

The wound created in her was profound: a deep distrust of male leadership, and distinctly a husband’s covering of a wife by Christ’s word, that is designed by God in the age, including the One-Thousand Year reign, to never fully heal in natural women.

Eve’s response to her wound was predictable: she stepped up. When Adam would not lead, she led. When Adam would not protect, she protected. Even in social and governmental structures, Eve saw men’s neutered passivity. The pattern was set in that moment—a pattern that has been repeated in every marriage since: the wife, wounded by the husband’s failure to lead, takes leadership into her own hands. The evil seed of “against” him rather than “for” him grows in resentment. She becomes his competitor rather than his complement.

From that wound has flowed all the dysfunction, all the manipulation, all the rebellion that characterise relationships from Eden onward. This is not Eve’s sin alone. This is primarily Adam’s sin manifesting in Eve. His failure to lead created the conditions for her to rebel. 

The Pattern Flows Through History

The wound plays out repeatedly:

• Israel, as the Lord’s first wife, wounded by the illusion of a distant Husband, turns to other lovers (false gods)
• The Babylonian Christian Church, sensing Christ’s absence in her trials, turns to human systems and carnal solutions—sensual and devilish.
• Every carnal wife, feeling her husband’s passive failure, rises up and takes control—rendering to Adam inconsistent Abishag-like ministrations; pussyfooting the thorny and thistle-ridden intimacies.
• Every woman, carrying the ancestral wound of Eve, struggles with trust in every form of male leadership, distinctly in marriage.

In each iteration, the curse deepens. The wound hardens. The pattern repeats…

…Until the Shulamite. 

The Shulamite: The Bride Who Breaks the Pattern

Ecclesiastes 7:26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her. 
Ecclesiastes 7:27 Behold, this have I found, saith the preacher, counting one by one, to find out the account: 
Ecclesiastes 7:28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
Ecclesiastes 7:29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. 

Solomon modestly considered himself upright not only because God granted him immense wisdom, but also because, in Ecclesiastes 7:28, he, with prudent ambiguity, aligned himself with the Lord as “one man among a thousand”, meaning the 1,000 dis-unified women of his court, unwittingly and directly paralleling the world’s harlot churches, representing all women inherently accepting, yet paradoxically denying impetuously, that they have hearts like snares and nets. The “they” in this case is mankind, specifically men who willingly permit, actually encourage, women to seduce them. Hence, all men and women are inveterate deceivers. “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” 2 Timothy 3:13. 

Among Solomon’s thousand wives—those who used sensuality and manipulation to gain power—one emerged who was different. The Shulamite is the type of the Bride who has been healed of the Edenic curse.

She did not use her body as a weapon. She did not compete with other women for dominance. She did not step into leadership to compensate for male failure. Instead, she abandoned her own vineyard to enter his. She aligned herself completely with his purposes. She moved from “against” to “for.” How? Not through her own effort or willpower—she cannot accomplish this transformation alone-but through a complete renewal of her mind. Through the revelation that her Husband is not like Adam—He cannot and will not fail. Through the crucifixion of her old patterns of control and the resurrection of new patterns of trust and devotion.

The Shulamite represents what the Bride can become when she:

• Recognises her ancestral wound (Eve’s)
• Allows Christ to crucify the old patterns that the wound has produced
• Takes up her cross daily—dying to the need to control, dying to distrust, dying to the stance of “against”
• Emerges as the Bride who is utterly “for” her Husband, fierce in her devotion, perfect in her submission to the only one not injured in his privy and stones, who is incapable of failing her.

She is not weak. She is not passive. She is transformed. Her mind has been renewed. Her will has been aligned with her husband’s. Her fierce dedication now serves His glory rather than her own security. 

The Two Armies

In Song of Solomon 6:13, we will encounter the concept of two armies:

• The First Army: The carnal, fleshly company, representing the old man and the Old Covenant. Those who use sensuality and manipulation (the thousand wives, equaling churches). Numerous but deceived, remaining cursed.
• The Second Army: The spiritual, sanctified company, representing the Bride and the New Covenant. The Shulamite, alone but perfected. The First can never achieve the perfection the Second inherits because the First is bound to the Law of the Flesh.

The Bride belongs to the Second Army. She has died daily, and in that death, she has found resurrection through her Husband’s power. She stands apart from her companions—from the thousand wives who still employ their carnal strategies—because she has abandoned the vineyard of self-will for the vineyard of her Lord.

Like Abishag ministering to King David, yet with the power of the holy spirit to accomplish what Abishag couldn’t, the Bride implements what the “first army” could not. She ministers to her Husband with fierce, devoted dedication—not for recognition or reward, but for the sheer joy of serving and being united with her Lord. He is her reward.

Segue: Into the Depths of Adam and Eve’s Curses

The curse of the cross has been established. The movement from Old Covenant to New Covenant, from external judgment to internal transformation, has been traced. The pattern of the Shulamite as the healed Bride has been glimpsed.

To fully understand your own transformation—to see yourself in the narrative of redemption and recognize what must die in you and what must be resurrected—you must descend into the specific, personal, agonising details of Adam and Eve’s curses and how they have shaped you.

The next study will move into those depths with unflinching honesty. It will examine:

• Adam’s specific injury and what it means for his headship, his priesthood, and his ability to lead
• Eve’s specific wound and the fear that drives her to step up when he fails
• How this wound plays out in your own heart as a member of the Bride
• The dynamics between husband and wife that echo the original failure and the need for transformation
• The pattern of competition, control, and rebellion that flows from this wound
• The pathway to healing through daily crucifixion and alignment with Christ’s perfect headship

You will see your own story in Adam’s abdication and Eve’s response. You will recognize yourself in the thousand wives who use their power to secure themselves rather than serve their husbands. You will be invited—compelled, really—to become the Shulamite: the Bride who has died to her old patterns and been resurrected into fierce, devoted alignment with her Bridegroom.

The next study is not comfortable. It will indict you. It will expose the ancestral wound you carry. It will show you how deeply the curse of Eden has shaped your thought, your heart, and your relationships, but it will also show you the pathway to transformation.

The Final Word on Curses

The curse is not the final word. Christ’s crucifixion and resurrection are the final word. If you are an Elect, you will be as enthusiastic as Abishag ministering to King David, even unto death—the slow, thousand-year-long death of the cold Old Covenant signified by David’s death until the cross.

Abishag unwittingly epitomises the dedicated Orthodox Christian, and even an Elect who has seemingly been handed a severe and often debilitating trial, even disfigurement, “for the kingdom’s sake.” The young, virginal, and exquisite beauty of Abishag, designed from birth to unwittingly signify the vain attempt to resuscitate the dying Old Covenant, signified by King David, was effectively and sadly made a eunuch. Her life of dedication to be chosen and espoused to one man, unwittingly the King of Israel, only to be unconsummated, to a babe in Christ, would be a devastating blow. Yet, I like to think that Abishag’s inner beauty was far nobler in accepting her plight, as does an Elect, joyfully in the trial by fire.

Mat 19:12 For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. 

Like Abishag, yet with the power of the holy spirit to accomplish what Solomon’s “first army” (Song 6:13) couldn’t, the “second army”—the Bride—can dynamically implement what Abishag could not do. Your God-given and fervent dedication is not solely for your personal security but ultimately for the glory of unity in the Bridegroom. Your daily sacrifices catalyze the power of Christ’s resurrection. Your God-given willingness to surrender results in life. 

Take up your cross. Die to your old vineyard. Enter His vineyard. Become the Solomon-like Shulamite who has made herself ready since being found in her blood in the field to inherit His vineyard.

The curse represents God’s fervent love in action. Maintain this understanding as we explore the specific dynamics of Adam and Eve’s curses—personal repercussions stemming from the foundational injury and wound in Eden. We will observe how Adam’s predominant abdication of his role as Eve’s head in marriage leaves a lasting scar on women’s dependence on men—particularly on wives’ confidence in their husbands’ love and authority within the family and, by extension, in society. The pattern will be traced from the Garden through history into our personal experiences.

Next: “The Dynamics of Adam’s and Eve’s Curses: His Injury and Her Wound That Shapes All History”