Moved by the Holy Spirit, Solomon’s Impulsion for Designing the Young Shulamite Bride

Psa 119:103  How sweet are Your Words to my taste! More than honey to my mouth!

[Study Aired May 30, 2026]

The Introduction Studies thus far have outlined the Bride’s journey from Eden to these apparent last days, in learning Christ’s Song of Songs to becoming the New Adam in Christ, his Wife. And now that we see clearly the two overarching, linked themes arising from their gender-specific curses, which directly establish man’s deafness and blindness to spiritually understanding the New Covenant, Christ’s Song of Songs, to accelerate the preeminent theme of Spiritual Intimacy Avoidance. That ridiculously simple order of themes centred on Adam and Eve’s respective curses is:

1 – Adam’s injured privy and stones

Establishing:

2 – Eve’s wounded breasts

Finally, establishing the Preeminent Theme Indicative of the Woman (mankind in churches) for the entire Bible, a very reasonable carnal rationale that of,

– Intimacy Avoidance (Avoidant Attachment)

In psychology, this refers to an attachment style in which an individual instinctively pulls back from deep intimacy and vulnerability to maintain independence.

Here are some verses establishing Old Israel’s and our former Babylonian avoidant attachment style with Christ, our Husband.

Num 14:11  And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

Jer 2:11  Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
Jer 2:12  Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. 
Jer 2:13  For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out [for themselves] cisterns, broken cisterns, that can hold no water. 

Those “two evils” are directly related to Adam’s signified self-emasculation, which dreadfully inhibits his ability to head and lead his wife, Eve. It leaves Eve and all women and wives spiritually directionless, trying to save themselves, taking the lead now by her drawing of what ravishes her from a broken Adamic cistern without water, substituted romantically in marriage.

Isa 3:1  For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, 
Isa 3:2  The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
Isa 3:3  The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.
Isa 3:4  And I will give children to be their princes, and babes shall rule over them. 
Isa 3:9  The shew of their countenance doth witness against them [Impudent faces against headship]; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
Isa 3:10  Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings [And carnal wives and women in trying to mend their cisterns by their methodology, receive only fleeting, unsatisfying, sensual joy since their house is built on sand, destroying all spiritually ravished incitements]. 
Isa 3:11  Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
Isa 3:12  As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

Pro 5:18  Let thy fountain [H4726] be blessed: and rejoice with the wife of thy youth.

Fountain H4726 – spring. Source of life, joy, purification. (It is directly associated with one’s wife’s monthly menstrual blood, denoting her fertility and fruitfulness, initially designed to be wholly connected to her husband in mind, body and spirit).

Pro 14:27  The fear of the LORD is a fountain of [spiritual] life, to depart from the snares of death.

That fountain of life, physically, was originally designed, yet and after leaving Eden, never got to be properly realised, to be the unified connection with a wife whose heart isn’t snares and nets and the resultant death of enthusiastic intimacy. So, and on the carnal account, yes, a fountain does send forth at the same place sweet and more bitter than death.

Jas 3:11  Doth a fountain send forth at the same place sweet water and bitter?

Ecc 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.

However, the Bride’s fountain is temporarily virginal and sealed.

Son 4:12  A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.

Solomon profoundly understood the machinations of women and wives, as he experienced firsthand in his interactions with his 1,000 wives. However, as a consequence of the curses of Adam and Eve that led to his wives opposition towards him, and all wives to their husbands, it appears that he did not explicitly associate their opposition to men and husbands as the outcome of Adam’s wounded privy and stones, which caused women and their wives to be inherently ‘against masculine, and particularly a husband’s authority and headship,’ as a direct consequence of their ingestion of the Tree of the Knowledge of Good and Evil. All he seemed to know was the resultant experience of evil. Had he had the holy spirit of all wisdom and understanding, he wouldn’t have had to try and solve the riddle by starting afresh with the design of a prepubescent young girl, but have an Abishag-like mature young woman with breasts his heart and spirit could lie betwixt always (Son 1:13).

1Sa 8:7  And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. 

Luk 10:16  He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

Furthermore, a verse that signifies those same methods of evading our Lord’s marital intimacies, and is directly correlated with and highly indicative of the state of our hearts beneath our breasts.

Hos 2:1  Say ye unto your brethren, Ammi [nation, people]; and to your sisters [Judah & Ephraim], Ruhamah.

Ruhamah means, 1. to love, love deeply, have mercy, be compassionate, have tender affection, have compassion— [and where do those emotions arise, of course, beneath our breasts!].

Hos 2:2 [Saying,] Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

Hosea, in saying, ‘She is not my wife’, although directly relates to her whoredoms, covertly highlights that Avoidant Attachment style, where her self-centred focus to save herself sensually, is directly nursed in her wounded breasts, is deliberately designed by God to not be devoted to Him. It is the very reason Solomon dedicated himself to creating a young wife, her pattern unwittingly of the heavenly, for himself, who would be of the same mind to sequentially celebrate coitally that mirrors Christ with his Bride today.

The Bride of Christ has already been imprinted, essentially from birth, trained by her wise mother in the highest commission of being a helpmeet wife, in the art of an Abishage-like ministering to her future husband. Because of Adam and Eve’s curses, Old Israel and we were a child left to herself for four thousand years, further indicting our old adulterous mother with additional “shame”.

Pro 29:15  The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. 

From time to time in the Introductory Studies, we have seen that the Shulamite, having been “spoken for” in being chosen by Christ, and in the very first verse of the SoS, initiates the reversal of “her adulteries from between her breasts” by opulently ravishing him with the next step of physical sexual arousal. She says,

Son 1:2  Let him kiss me with the kisses of his mouth: for thy love is better than wine.

Those kisses are not perfunctory! They are deliberately provocative H5400 style kisses, meaning – “to kindle, burn, to make a fire”! And no quicker way to make a husband burn with passion for his Bride is to know that her dream, her mother taught her, is a song in harmony with the very same dream as his, vastly amplifying the anticipation with the following inflaming imagery. The spiced wine OF the juice of her pomegranate connects with the wine in the opening verse of the SoS, highlighting the singularly deep connection of her emblematic wine with the exact same spirit in her kisses, as her Husband’s, thus soundly reversing her curse.

Son 8:1  O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. 
Son 8:2  I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

Who do you think would despise her? Her 1,000 suffergett-like sisterhood, the world and Babylon, of course. They are alarmed that she is, in essence, a demagogue against Babylon’s orthodox ways, as is her Husband, overturning their 4,000-year-old established norms of the Mosaic Law (Rom 3) that never changed the “queens and concubines” hearts, striking both fear, wonder and praise in their breasts and minds.

Eph 4:22  That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Eph 4:23  And be renewed in the spirit of your mind;
Eph 4:24  And that ye put on the new man, which after God is created in righteousness and true holiness.

Son 6:9  My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

Accordingly, the Introductory Studies were a brief summary of the Bride’s sordid journey, now converging on Solomon’s impulsion for designing his blueprint of the perfect wife, unwittingly, to the precise pattern of Christ’s blueprint, the Heavenly Temple, her magnum opus response to Him! A magnum opus is a Latin phrase that literally translates to “great work.” It refers to the single greatest masterpiece or crowning achievement in a creator’s career, commonly used in reference to art, literature, music, or film, and is a near-perfect description of Christ for his creation of His Bride, spiritually, his greatest work, as is He, the Father’s greatest work! 

Hab 1:5  “Look at the nations and observe— be utterly astounded! For I am doing a work in your days that you would never believe even if someone told you(BSB). (representing a “great work” including the multitude of miracles and signs, particularly spiritually)

Joh 20:21  Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 
Joh 20:22  And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 
Joh 20:23  Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

Christ’s ravished intent was to construct her perfectly, which led him to start with a clean sheet, being remade with a cursory connection to the clay of the same lump of her past, bar the troublesome fact that she was still corruptible flesh (Ecc 7:29).

Son 6:13  Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

Signified by the near-perfect as perfect as the mindset of carnal flesh can be in Abishag, and no doubt highly trained in the art of husbandly ministrations, she was unable, and was never meant to revive the dying King David’s enthusiasm from her virginal youth, to defibrillate the Old Covenant. This is why Solomon saw her as signifying a second army, a type of New Covenant that was seen in Eccl 7:29, he knew would be a repeat of what carnal flesh does best by ‘inventively’ finding ways to twist God’s word to meet the idols of their hearts by believing that in doing so, ‘they would not surely die’—the very doctrine of Orthodox Christianity.

Gen 3:4  And the serpent said unto the woman, Ye shall not surely die: 
Gen 3:5  For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

Pro 22:5  Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
Pro 22:6  Train up a child in the way he should go: and when he is old, he will not depart from it. (Again, a kind of imprinting)

Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart. 

Solomon, in response to God for being chosen in the natural succession to his father, King David, to rule Israel, asked for an understanding appropriate to a king, as close as possible to God’s own, for insight and discernment to govern Israel righteously. Solomon’s additionally given God-like wisdom reflects the Elect’s like God-given wisdom today, only with the holy spirit. It was the most crucial element missing from Solomon’s carnal wisdom, ultimately and unwittingly causing him immense vexation, as he could not understand why his Shulamite creation in the SoS would be any different from the ministrations of his 1,000 miserable comforter wives. It is why, and at the very end of his Song in Chapter 8, he, with analysis paralysis, concluded that he had to start from scratch with a pre-pubescent girl without breasts, in reality, from birth to train her up as perfect as flesh could be in the way she should go to be that ‘perfect’ Bride.

1Ki 3:1  And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
1Ki 3:2  Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.
1Ki 3:3  And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. 
1Ki 3:4  And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.
1Ki 3:5  In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
1Ki 3:6  And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.
1Ki 3:7  And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 
1Ki 3:8  And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
1Ki 3:9  Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 
1Ki 3:10  And the speech pleased the Lord, that Solomon had asked this thing.
1Ki 3:11  And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
1Ki 3:12  Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. 
1Ki 3:13  And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
1Ki 3:14  And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.
1Ki 3:15  And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

Now, Solomon, and by his own words and wisdom, among a huge volume of sage proverbs for truth, said that great wealth brings a person to poverty, and concerning his 1,000 wives, he proved his and their impoverishment most vexingly, their disconnectedness in mind and spirit, experienced thousands of times theoretically, coitally—with no lasting fulfilment (meaning carnal dying flesh’s craved sensuality representin the spiritual) whatsoever! Regarding that celebrated sensual state, believing that it won’t die but is a type of saviour, we can’t repeat Romans 1 often enough: by our carnality, “invisibly,” we represent every detail of its spiritual representations to be fully realised in the actual SoS and ultimately in life eternal.

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Rom 1:21  Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Rom 1:22  Professing themselves to be wise, they became fools,
Rom 1:23  And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Rom 1:24  Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Rom 1:25  Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Rom 1:26  For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

Solomon concluded that for his new wife to have a focused desire for him above all other influences, she must be imprinted in the art of husbandly ministrations, unwittingly first centred sexually, appropriately in all purity, and increasingly from a young age, virginally and enthusiastically waiting for the day she is spoken for.

Our former foolish hearts were darkened by our Adamic curses of emasculated headship, resulting in wounded breasts avoiding marital intimacies from a pathetically weak husband, who was devoted to willingly ingratiate his wife’s insistent romantic needs to ultimately obfuscate the shame of his sexual needs. That shame theme stemming from the psychology of his ‘injured privy’, so easily shocks the blind, trying to keep our Lord pure by their standards in the same vein as their belief that ‘God wouldn’t create evil’: that Adam’s and all men’s unrighteous lusts mirror many of the same lusts, although righteously, our Husband desires of us spiritually! The Shulamite Bride is given to enthusiastically reverse that with the astonishing epiphany that her focus is to be on her Husband’s needs—soundly understanding for the first time in 4,000 years that indeed, she is made for Him, and not he, for her! 1Cor 11:1-12.

1Pe 1:3  Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead,
1Pe 1:4  and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you, 
1Pe 1:5  who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time. 
1Pe 1:6  In this you greatly rejoice, though now for a little while you may have had to suffer grief in various trials
1Pe 1:7  so that the proven character of your faith—more precious than gold, which perishes even though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ. 
1Pe 1:8  Though you have not seen Him, you love Him; and though you do not see Him now, you believe in Him and rejoice with an inexpressible and glorious joy,
1Pe 1:9  now that you are receiving the goal of your faith, the salvation of your souls. 
1Pe 1:10  Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully,
1Pe 1:11  trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow.
1Pe 1:12  It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
1Pe 1:13  Therefore, prepare your minds for action [Make yourself ready by arousing Him by our enthusiasm He has imbued us! Rev 19:7]. Be sober-minded. Set your hope fully on the grace to be given you at the revelation of Jesus Christ.
1Pe 1:14  As obedient children, do not conform to the passions of your former ignorance. [Our former ideologies for demanding to be aroused our way!]
1Pe 1:15  But just as He who called you is holy, so be holy in all you do,
1Pe 1:16  for it is written: “Be holy, because I am holy.”
1Pe 1:17  Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners [in transition in becoming Christs].
1Pe 1:18  For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers,
1Pe 1:19  but with the precious blood of Christ, a lamb without blemish or spot.
1Pe 1:20  He was known before the foundation of the world, but was revealed in the last times for your sake.
1Pe 1:21  Through Him you believe in God, who raised Him from the dead and glorified Him; and so your faith and hope are in God.
1Pe 1:22  Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.
1Pe 1:23  For you have been born again, not [and for this cause, ravished to produce the…] of perishable seed, but [Shulamite-like ravished to receive the…] of imperishable, through the living and enduring word of God.
1Pe 1:24  For, “All flesh is like grass, and all its glory like the flowers of the field; the grass withers and the flowers fall,
1Pe 1:25  but the word of the Lord stands forever.” And this is the word that was proclaimed to you.

Correspondingly, as well as the means of creating God as numerous as the stars of heaven, that is the purpose God made the woman for the man: to mirror the Bride for Christ spiritually, her unrivalled enthusiasm for spiritual intimacy,and IS his “impulsion for designing the young Shulamite Bride—a wife with the same mind and passion in perfect spiritual unity with his.

Likely, to conceal God’s spiritual word from everyone except his Bride, this study’s caption verse of Psa 119:3, states quite passively to the world and the Shulamite’s 1,000 sisters, with only exclamation marks, “How sweet are Your Words to my taste! More than honey to my mouth!” Consequently, the Bride’s primaeval ravishment emanating from her breasts for the kisses of his word (again, expressed impassively, seemingly blandly…) “is better than wine”, is more covertly seen, although in similar tones, hiding the underlying intense arousal, to action, directly akin sexually, is seen in Mat 13:44, “Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” In poetic Shulamite-like visionary passion, the Elect clearly feel that fervour flowing back and forth from her breasts viscerally and pelvicly for buying that field, the world, by first being married to her Lord and Husband.

That ravishment felt in the Bride’s heart beneath her breasts, felt viscerally and radiating out to her every neuro-sensitivity’s elation, is the physical and psychological result of what the young virginal Bride had been taught, in meticulous detail, of husbandly ministrations by her dedicated mother. Classically, a young virgin woman’s dream, in immense anticipation and barely contained ravishment, and long-awaited vision to fulfil her God-given reason for being created to be with her husband, is drawing near. She is highly conscious of what her mother inevitably taught her to avoid, in modern terms, the over-arousal of her male counterpart called epididymal hypertension, which, incautiously, can be fornication—is the painful physical effect an overly aroused male can feel, that for the female equivalent is called pelvic congestion or hypertension resulting from righteous or unrighteous thirsting sensually—of course, always understood spiritually akin to being drunk on the spirit of God’s word.

That panting or thirst both fiancé’ feel is seen in the Strong’s, meaning “Thirsteth” H6770 – Strongs’, meaning to “suffer” of overly dreaming of her commission in typically detailed female ways, naturally accentuating lust—the desirable and naturally increasing of ‘imprinting’ sexually, as is the Bride today, spiritually on her Husband (Psa 63:1. Son 3:1-3. Psa 42:1-2). In part, and to be studied in the actual SoS, this is why she thrice sternly rebukes her sisters in the Song of Solomon, “I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.”

Psa 42:1  To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.
Psa 42:2  My soul thirsteth for God, for the living God: when shall I come and appear before God?

The entire Bible is primarily devoted first to the Bride’s experience, spiritually signified in Christ’s Song of Songs, only She knows and joyfully sings, as she dies with her Lord and husband at the end of the Sixth Day, raised in marriage for the Seventh Day to judge with Him, on the Eighth Day.

That concludes the primary reasons why Solomon had to start afresh in Chapter 8 of his Song with a “little sister without breasts” if he was to unwittingly signify Christ actuating the Father’s plan since before creation to construct a wife for himself who would be depicted first physically and psychologically immensely aroused for her Husband to present to himself spiritually.

Next week, Lord willing, we will study the details of how the Bride ‘makes herself ready’ for her Husband before getting into the much anticipated study of The Song of Solomon.

Romanticism Holds Husbands to Ransom, Escalating the Idolisation of Women
—An Artifice of The Great Whore

Conclusion Study

[Study Aired April 25, 2026]

1Co 1:31  That, according as it is written, He that glorieth, let him glory in the Lord.

It’s important to remember in these studies, that since ‘all things are the Bride’s’, any perceived overuse or unearthings of women’s natural tendency unconsciously and consciously to manipulate using her arresting feminine wiles to influence a man for various reasons—particularly sensually targeting a specific man—may appear utterly vulgar and discriminatory to most women. However, the focus of every nuance of whoreish-like attention brought to the Bride’s attention is the price she unhesitatingly and gladly pays to be increasingly given her incredible calling to be Christ’s wife. It’s an understanding that the Shulamite in the SoS is so wholeheartedly and unashamedly devoted to reversing the shame of her former nakedness, to devote those same feminine jewels of mind, body and spirit washed sparkling and clean by her Lord and saviour, solely devoted to, and for his ravishment. Knowing that both sides of the equations, good and evil, are how the Lord designed her for his specific purpose for her to no longer resist being dragged to understanding her incredible calling, but to passionately get up and run to Him.

Psa 109:22  For I am poor and needy, and my heart [my breasts are…] is wounded within me. 
Psa 109:23  I am gone like the shadow when it declineth: I am tossed up and down as the locust.
Psa 109:24  My knees are weak through fasting; and my flesh faileth of fatness.
Psa 109:25  I became also a reproach unto them: when they [Her sisters, the world] looked upon me they shaked their heads. 
Psa 109:26  Help me, O LORD my God: O save me according to thy mercy:
Psa 109:27  That they may know that this is thy hand; that thou, LORD, hast done it. 

Pro 18:10  The name of the LORD is a strong tower: the righteous runneth into it, and is safe. 

While running that race, every female (the Body of Christ), regarding their physical nudity in self-examination to painstakingly amplify spiritual beauty, and while the flesh remains, she still bears remnants of infamy from her deeply rooted feelings of shame, stemming from Adam’s rejection of their Lord’s command in her presence. His already weak flesh, injured in his privy and stones while chaotically aware of her imminent eating, and no doubt, dread in his heart, his preconception to eat with her, unwitting that he is the cause of her exposure to the entire world, (Rev 17:16), effectively prostituting her (and all women thereafter) to the Serpent, thus spawning harlot churches.

Lev 19:29  Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.

So it’s no wonder, and natural that that same shame can well up particularly in women today for her nudity to be laid bare before any audience—even in these studies that are designed to hopefully not deny any aspect of Christ, our Husband. That former shame is what the Shulamite in the SoS fully understands, and is given to reverse as honour for her high calling, and treasure her God-given feminine delights elegantly and dynamically for her Husband’s pleasure (Luk 12:32).

It has been patently clear in these Introductory Studies that all men, young and old, are captivated by any woman, young and old, who honours and respects him, and particularly if she is young and beautiful in her authentic personality, devoted in the moment, just for him, is an incredibly beguiling characteristic. Consequently, all men, to varying degrees of susceptibility to lustful visual attraction, influenced by diverse and self-professed moral perspectives, often believe that they could easily fall in love with such an exquisitely attractive being exuding sexual appeal. All women are highly attuned to their relative attractiveness and use it both righteously and in Babylon mostly unrighteously for their Ecclesiastes 7 advantage, and an idol is born.

So, let’s review and conclude how romanticism holds husbands to ransom and escalates the idolisation of women. But first, a recall of the overtly female proclivity of what ‘inventiveness’ means, while always remembering that her more, and highly varied from woman to woman, theatrical artifices, mirror men’s and mankind’s fabrications, their 200,000,000 lies. Since women represent a church or churches, indicative of mankind, Solomon, in his vast wisdom, concluded that all women, and from our experience, to highly varying degrees of intensity and cunning, use their inherent and natural beguiling ways both for good and for evil.

Ecc 7:23  All this have I proved by wisdom: I said, I will be wise; but it was far from me.
Ecc 7:24  That which is far off, and exceeding deep, who can find it out?
Ecc 7:25  I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
Ecc 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.
Ecc 7:27  Behold, this have I found, saith the preacher, counting one by one, to find out the account:
Ecc 7:28  Which yet my soul seeketh, but I find not: one man [Solomon, indicating Christ] among a thousand have I found; but a woman among all those have I not found. 
Ecc 7:29  Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. 

Women, in the context of the Bride’s deep personal reflection that ‘all things are hers,’ are starting to realise that she, the Church, filled with men, has developed many ‘inventions’. Specifically, she has romanticised the idea that her husband must focus on giving her sentimental gifts to evoke her sensual feelings, effectively holding him hostage when he inevitably grows weary of a lack of genuine, consistent reciprocation. We know that by Old Israel’s same God-given tardy libido for her Lord and Husband.

We will recall the meaning of “inventions”, and for our ‘romantic’ cause, from Ecc 7:29 – H2810 – “inventions” 1. device, invention. From H2803 – 1. to think, plan, esteem, calculate, invent, make a judgment, imagine, count.

Strong’s: A primitive root; properly to plait or interpenetrate [- permeate; pervade; mix; alloy] that is (literally) to weave or (generally) to fabricate; figuratively to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think regard value compute: – (make) account (of) conceive consider count cunning (man work workman) devise esteem find out forecast hold imagine impute invent be like mean purpose reckon (-ing be made) regard think.

Romanticism heightens the idealisation of women as it “inventively” (The term seen in Ecc 7:29 – an inherent feminine trait to create circumstances, especially for personal romantic benefit) asserts that, and evolving out of her Edenic curse, that her husband should focus predominantly on listening to his wife’s intellectual sensuality (Gen 3:6 – “to make her wise”) to foster a state of blissful anticipation before she can engage coitally—and is the anthesis of the Bride’s newly acquired “wisdom” from eating of the Tree of Life, her Husband! However, in the flesh, and due to her being effectively injured and bruised in her breasts, her heart in Eden, having discovered that her newly acquired “wisdom”, derived from the anticipated thrill, the lust for the ‘stolen fruit’ (Pro 9:17) of God’s word, instead devastated her sensual sentimentalities; utterly negating her expectation to have God’s wisdom through this initially fearfully unarousing knowledge of sin!—a massive disillusionment!—immediately experiencing the brand new emotion of shame of nakedness. Nonetheless, sin, entering the world first through Adam, had now steadily become her preferred method of experiencing physical affection. She now inherently holds him accountable for failing her. Adam is consequently compelled to undertake the largely unattainable role of trying to fulfil his ‘first estate’ as her head. This position is challenged by her newly acquired wisdom that Adam’s lust for her supersedes his love for the Lord’s word. Although Adam now appears weak to her, effectively wounded in his privy and stones, and initially irritates and unsettles her sensibilities, she still has to contend that he, as opposed to her, was not deceived; nonetheless, he deliberately watched her stumble since he couldn’t suffer the thought of once again being alone. Now, she cannot implicitly trust him to make wise decisions in anything, most eminently rightly washing her with their Lord’s word! Accordingly, akin to Adam’s injury, she, now severely wounded in her breasts, with her heart spiritually under Adam’s subordination to this veritable idol, steps forward to fill the largely vacant space characterised by his wounded leadership. Because of Adam and all men’s abdication of authority, here is feminism born in Eden.

Jud 1:6  And the angels [Including the budding Elect of God] which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness [The vast majority of whom] unto the judgment of the great day [The White Throne Judgment].

Since Eden, all women with varying degrees of sociopathic inventiveness derive ravishment from men, particularly young males, lusting after her sensually, maintaining her idolisation—now, effectively a whore even if men and women are not explicitly fornicating since our worship is to be solely for our Husband Christ, and God.

Possibly, there isn’t a more apt scripture to denote, particularly young men’s lust and idolisation of young women, than the following artistic verse to describe their lust, with personal focus on verse 10 for the spiritually astute, without raising exasperation for over-simplification:

Ecc 11:9  Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart [Initially, the flesh], and [Like Eve] in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. 
Ecc 11:10  Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity. 

As Ogi Ogas and Sai Gaddam’s studies identified in “A Billion Wicked Thoughts”, the anticipation of sensuality is the most potent aphrodisiac, thereby fueling desire. In the SoS, it is the very same yet masterfully controlled mechanism our Lord demonstratively uses spiritually to fuel His Bride’s ravishment for Him, even while she sleeps, anticipating ‘an expected end’.

Although Solomon in the SoS perfectly patterned that erotogenic virginal anticipation, even with starting anew with training a prepubescent young girl in righteous ministrations, the reality is that the flesh is intrinsically corruptible. He experienced the perfection of the flesh with his 1,000 wives and observance of Israel’s and her neighbours’ women’s Eve-like proclivity to revolt against men of rulership and, of course, their husbands, the always present negative representation of her stone wall, and breasts like towers petulently blocking the fulfilment of his Shulamite’s ‘perfection’. Of course, the Body of Christ is given to break down that wall from where Solomon left off in his very last verse, where he says, “Make haste, my beloved [My pattern of the Heavenly], and be thou like to a roe or to a young hart upon the mountains of spices” (Son 8:14), and make haste with the sweet-smelling balm of our Lord’s spirit where I can ‘rest betwixt your breasts’, your heart in total unity with mine.

Jer 29:10  For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart. 

Driven sexually, men are infinitely greater romantics than women, forever searching for that “… thing of beauty, a joy forever; its loveliness increases; fantasising it will never pass into nothingness. Now a soft kiss-Aye, by that kiss, [he longs to] vows an endless bliss”… and diludedly, they do, on bended knee exchanging endless vows impossible to keep, all powerfully and unwittingly biased towards ‘searching for their wive’s heart’, a kind of appology for Eden’s injury in his privy and stones.

By now, I hope that we see that the world’s slowly evolving concept of “romance“, emanating from Eve’s wounded breasts, is a phenomenally insidious lie, serpentine, choking our Lord’s love, and is a corrupted version of Christ’s (romantic) allurements that ravish his Bride to reverse her curse.

As seen in all of these Introductory Studies, in our Babylonian marriages, bluntly, we, the woman, acquired a disconnection problem derived from Eden, expressed perfunctorily sexually—becoming typically carried out as a routine, mechanical duty rather than an expression of passionate desire, emotional connection, or mutual pleasure. It is often described as “going through the motions,” where one or both partners are physically present but emotionally or mentally disengaged. It is exactly what happened to our Lord, formerly with us, as Old Israel. Its origin was directly instigated by Adam, largely for Eve’s evil experience for the Bride’s journey. This venture exemplifies Israel’s Lord and Husband as uninjured in his figurative privy and stones, utterly refusing to ‘romanticise’ his wife by her methodologies, nonetheless eventually chastising her by giving her the idols of her heart, fruitlessly. It is exactly what all carnal husbands contend since Eden, and because of their combined curses, it is impossible to reverse. So, to keep the sensuality hopefully flowing, he has to bow in romantic servitude. It all was designed to be an uphill battle interacting with his wife, Old Israel, since she continued holding over him her bruised and injured heart beneath her breasts, resisting intimacy for not just forty years, but seven thousand. She, therefore, could not consistently and enthusiastically engage her husband with a Shulamite spirit as don’t the vast majority of worldly Babylonian wives today, without a good reason to venerate her husband, and thus resorts to worshipping herself (Rev 18:7).

Now, it is understandable that these studies may well be accused of having a preoccupation with sex, and it is true, since the Bible begins in Eden with sex depicting the word of God, its seven thousand year long torturous intimacies debased, and ends in Revelation with spiritual sexuality in the Bride’s marriage to Christ consecrated. So, yes, unapologetically, we do have every reason to see the natural before the spiritual, our definite preoccupation with Christ, our Husband’s word that Solomon precipitated an answer and remedy in Christ’s Song of Songs, the Song of Solomon.

According to data cited by professional studies, the definition of a sexless or low-sex marriage can be characterised by a total absence of sexual activity or a significant, lasting impoverishment in sexual frequency that causes distress to one or both partners. Isn’t that precisely what our Lord experienced with us as Old Israel in the Wilderness? In that case, he, too, has a preoccupation with not having his Wife repeat that destructive spiritual ‘sexless’ disconnectedness. To try to reconnect with her while in that state is akin to remarrying a divorced wife.

Mat 5:31  It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
Mat 5:32  But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

In our carnal marriages, it is men and husbands’ fawning veneration of women and wives that profoundly keeps them going to incredible lengths to romance wives to close that ‘sexless’ marriage gap. By design, and while a wife covertly, by a ‘billion wicked’ nuances, demands her husband romances her, a most futile devotion our Lord likewise experienced with Old Israel.

Hos 11:7  And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.
Hos 11:8  How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. 
Hos 11:9  I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. [Carnally, effectively refusing to submit to her romanticised ways]
Hos 11:10  They shall walk after the LORD: he shall roar like a lion: when he shall roar, [As Adam should have with Eve in Eden] then the children shall tremble from the west. 
Hos 11:11  They [A female proclivity] shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
Hos 11:12  Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.

Jer 3:12  Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 
Jer 3:13  Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, [As is the Shulamite’s bed, (Son 1:16) a ‘green tree’ denotes’ young and enthusiastic intimacies both righteous and evil] and ye have not obeyed my voice, saith the LORD.

The Lord situated Ephraim and Greater Israel within the very dwelling they constructed for themselves, analogous to how contemporary carnal wives now establish romanticised households for their husbands to maintain, now increasingly in a platonic manner, where enthusiastic intimacy becomes unattainable.

Eze 18:30  Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your [for this cause, romantic] ruin. 
Eze 18:31  Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? 
Eze 18:32  For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. 

When intimacy fades in a marriage, couples are usually advised to enhance communication and rekindle emotional bonds, hoping sex will naturally follow. (Sometimes that’s effective.) However, many couples facing difficulties are dealing with a different challenge: a marriage with low or no sexual activity, where, as Christ experienced formerly with us spiritually, sexual withdrawal becomes the main concern (Ecc 11). In long-term marriages, it’s common to see a decline in sexual desire, mismatched libidos, or extended periods without intimacy. These issues often lead to emotional distancing and communication breakdowns. For the most part, it is why our Lord said not to forsake meeting together (Heb 10:25).

Absent a more compelling justification than the ‘wisdom’ Eve stole in Eden, she and her sisters presently employ it primarily to ensure Adam remains attentive to her. Conventionally, this occurs chaotically, as is characteristic of lies, in an attempt to resolve dysfunctional relationships. Armed with that confounding delusion, now, and mostly irritatingly, our Lord says not to defraud a spouse of their marital dues, which compounds their already disconnected state, with her strong bias towards avoiding husband-focused intimacy, which appears optional.

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.

We have seen that romanticism is a form of “usury” whereby a wife effectively charges a contract over her husband with romanticism before she will allow him intimacy. Whereas the Shulmite instantly negates that folly by giving her whole body, mind, and spirit to her Husband.

Usury is extortion, interest, moneylending, and romantically is not engaging in espousal intimacy, enthusiastically devoting her mind and body wholly. Therefore, it’s the self-righteousness she charges endlessly that is the hire of a whore—of the type that puts his teeth on edge; him, if an Elect knowing that she, and as the aforementioned song goes, “makes a better man”.

Eze 18:12 [We] Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,
Eze 18:13  Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.

Lev 25:37  Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.

Psa 15:5  He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

Because of Adam’s overweening love for the complexity of Eve’s beauty, as was King Ahasuerus (A-ha-sure-rus) for Queen Vashti, they, like wives finding hidden treasure, innately use that gift weaponised as romanticism, suspensfully concealing its immense power, insisting that it is the only avenue to their arousal; an insatiable and cunning technique exhausting husbands. Its intensity, she reluctantly relaxes from time to time coitally to keep the status quo—her husband, now the quintessential slave to both his and her gender specific lusts. That almost cultish intrinsic female artifice is an unspoken secret and unified spiritual-like understanding of the sisterhood (Pro 6:12-15) unyieldingly uses as a control, semiconsciously, a ‘confounded’ technique backfiring disasterously for Queen Vashti, as it does for The Great Whore and all carnal marriages; ‘ashamed’ for the underlying self-deception and resulting trauma of force-feeding husbands their bread, their doctrine of insatiable romanticised needs—of course, always signifying the world’s churches spiritually, and formerally we, ministering false worship of Christ. All the while moaning and groaning that His form of ‘romanticism’, his word is forboding, and decidedly judgmental and unloving, and so, and in representing The Great Whore, shockingly conceived in Eden at Adam’s hand, continues to the beginning of the One Thousand Years, demanding (“imperious”) to be ‘romantically’ ravished by her methodologies.

Eze 16:30 [Speaking of the Lord’s faithless Bride] How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious [Domineering; vixen – signifing cunning, inventiveness] whorish woman; 
Eze 16:31  In that thou buildest thine [for this cause, romantically] eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; [‘we don’t get paid for our services!’, yet stealing Christ’s fair jewels and in tithes and offerings]
Eze 16:32  But as a wife that committeth adultery, which taketh strangers instead of her husband! 
Eze 16:33  They [husbands] give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them [her 40,000 sister whores], that they may come unto thee on every side for thy whoredom.
Eze 16:34  And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms [“… I am no widow” Rev 18:7]: and in that thou givest a reward, and no reward [she has no husband, Christ] is given unto thee, therefore thou art contrary.
Eze 16:35  Wherefore, O harlot, hear the word of the LORD:

Psa 97:7 Confounded [H954 – “ashamed”] be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.

Confounded H954 – Origin: a primitive root. Ashamed, shame, shamefully 92 times. Confounded 22 times. Strong’s: A primitive root; properly to pale, that is, by implication, to be ashamed; also (by implication) to be disappointed or delayed: – (be make bring to cause put to with a-) shame (-d) be (put to) confounded (-fusion) become dry delay be long.

Of course, and from Eden, Adam’s actions didn’t give Eve and all subsequent women and wives a reason to desire him intimately. Due to Adam and Eve’s curses, women and wives (symbolising the Church) wounded in their breasts are now preoccupied with how much a husband makes them feel about themselves; how central they are to his world, and how feminine, seen, valued, understood, and thus alive they feel through his actions. Instead, it should be how much she esteems her husband, as typified by the Bride for Christ, for His peace and joy. She already knows how He feels for her and is thoroughly grounded in that belief.

In Babylon, whilst validation of each other’s qualities is a necessary validation, as the Shulamite expresses, it should not be a gun aimed at her husband’s head as a constant dripping of water of her doubting her husband’s devotion. She is a paradox. Since Eden, both husbands and wives overemphasise their neediness—women for constant romanticised validation, and men for sex—it being an unspoken truth, too prideful to acknowledge, their consciousnesses accusing and excusing themselves.

There is no escaping the overarching biblical theme established in Eden, where Adam’s psychologically and spiritually wounded privy engenders Eve’s equally bruised teats and breasts (Isa 23:3, 23:8), whereby both instruments now unrighteously govern their hearts’ Eccelesiastes 7 inventive treacheries to satiate their signatory lusts. Women crave romance, and men use it to seduce women. Women use sex to seduce men, with both contrivances carried forward in marriage, where each party grows weary of the other’s predictable, deceitful seductions.

Both genders’ customised wounds are the catalysts that later drive the Lord’s first wife, Old Israel’s same lusts against Him. Tremendously reinvigorated following the cross, that mysterious same Beast deludedly believing that they are saved, astride God’s throne, driven by those foundational lusts, now unwittingly expressed spiritually.

Rev 13:12  And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
Rev 13:13  And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
Rev 13:14  And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

The origin of Adam and Eve’s wounds, mostly symbolising those verses, is unintentionally prophetically depicted in John Keats’ ode. – “A thing of beauty is a joy forever; its loveliness increases; it will never pass into nothingness”. “Now a soft kiss-Aye, by that kiss, I vow an endless bliss”.

The ‘thing of beauty’ that each gender desires for their ‘joy forever’ — being men’s hearts unquenchable yearn for sensual gratification, emanating from their private parts, and women’s hearts, radiating through every sensory organ in her body from her breasts — in Babylon, they are sensually insistent on being gratified. They gullibly believe that kisses and wedding vows, judicially fixed, would promise ‘endless bliss’. Historically, they are aware that their forbears’ marriages, dating back to Adam, were inherently fraught with disunifications of evil experiences. But, they sally forth, destined to repeat the sorry saga, demanding that their spouse ravish them by the very same creed Solomon’s 1,000 wives affirmed, and is the time-honoured model guaranteed to keep a husband in check—one that Solomon and all men hate, as does Christ.

Amo 5:21  I hate, I despise your feast days, and I will not smell in your solemn assemblies. 
Amo 5:22  Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
Amo 5:23  Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 

Son 1:12  While the king [Christ] sitteth at his table, my [the Bride’s] spikenard sendeth forth the smell thereof.

Mankind’s methods of seeking joy in marriage are entirely self-centred, with both genders focusing on their sensuality at the expense of the other. That diabolical problem is what Solomon devoted himself to addressing throughout his writings, culminating in the SoS. He found the outstanding solution detailed in his God-inspired Song. Yet, its righteous ravishing methodology, he concluded, was impossible for any woman, and particularly a wife, to implement since they all were inherently sexually mischievous in mind, body and spirit. He likewise concluded that neither men nor husbands could sustain his sensually elegant techniques. Because the holy spirit of all understanding wasn’t conceptualised, “he found not” that any husband or wife could ‘minister’ his formula righteously. So, he went back to indulging himself most unsatisfyingly with every conceivable pleasure.

Ecc 2:10  And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
Ecc 2:11  Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

Nonetheless, what he didn’t know was that his God-inspired Song, “black” to his understanding, would shine more brightly upon the Bride, since the cross, and, maybe, Lord willing, be fully realised in these studies, whereby contemporary poets since early times no doubt inspired by scripture and Solomon’s verse, if righteously committed, would complement Christ’s love for his Bride.

Christ created the Serpent (Col 1:16-17; Job 26:13-14), his archnemesis, to humble and chastise mankind to establish his recreation of unity in him and the Father. He begins with the easily romanticised Eve, who effortlessly seduces her husband, Adam. He is eagerly entranced by this glorious creature, unwittingly establishing her as the idol of his heart, to which she, the more beautiful ‘Lucifer’ (H1966. Isa 14:12-19), equally unwittingly boldly agrees — incipiently emasculating the Old Adam, forever.

Gen 3:1  Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’” 
Gen 3:2  The woman answered the serpent, “We may eat the fruit of the trees of the garden,
Gen 3:3  but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’”
Gen 3:4  “You will not surely die,” the serpent told her. 
Gen 3:5  “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.”
Gen 3:6  When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. 

1Jn 2:15  Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.
1Jn 2:16  For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. 
1Jn 2:17  The world is passing away, along with its desires; but whoever does the will of God remains forever. 

The subtle coup and emancipation brought forth by Eve’s devastating beauty in every nuance of her being, representing all women, particularly wives, is a gift and easy weaponisation of their beauty, compelling Adam and all men to submit uneasily, their teeth on edge, semi-consciously aware that further drip-fed intimacies will ensue. Irksomely to women, both parties know that male (God-given) dominance in headship will ultimately rule, with holding the cursed erotica trump card unflagging impudence—effectively the stamp of a whore on her forehead (Rev 17), alienating spiritual unity in marriage.

Gen 3:15  And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Gen 3:16  Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to against thy husband, and he shall rule over thee. 

Adam and all men thereafter suffer the cursed ground of their wives’ intimacy aversion; thorns and thistles painfully in bitterness restrain his ardour. Their wives are increasingly obstinate (and understandably so) against their husbands’ unrighteous endless demands for sensual attention, both oblivious to its significance—the Shulamite’s understanding of it in the Song of Solomon instigated her unashamed and abrupt about-face, saying, “Let him kiss me with the kisses of his mouth: for thy love is better than wine”, and deliberately guiding him to, ‘ravishing my her breasts, her heart’, as seen in Son 8:1-2 as the most powerful means of eroticising physically any husband, as we, the Bride does to Christ today elegantly, moment-by-moment, day-by-day to day and forever in delighted reciprocation of His love for us.

1Co 9:18  What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 
1Co 9:19  For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 
1Co 9:20  And unto the Jews [My harlot-like wife] I became [listening amiably to their viewpoint] as a Jew, that I might gain [My wife] the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
1Co 9:21  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 
1Co 9:22  To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 

For this study’s purpose, those verses would require a husband to endlessly do what Christ did to his wife, Old Israel—fulfil her sensually in blessings of gifts, gold, silver and all sorts of riches, knowing that they never change any wife’s heart. So it is with an Elect husband and a non-Elect wife. In reverse, it is akin to some very few Christian sects where their young women go out of their way sensually and sexually to ensnare young men for Jesus. In both cases, the one supposedly gained for the cause was not won spiritually, but sensually. So, no matter how much a righteous husband wearily nurtures his wife’s romantic sentimentalities, she rarely responds with righteous coquettishness since it is not in her heart from the beginning.

It is similar to Aaron’s contriving a molten calf to be Israel’s god, usurping the Lord’s power and might and bringing them up out of Egypt, mixing her ‘romanticism’ with the Lord’s far more, nonetheless, unseen superior ravishments his word was to evoke, by making a feast to the Lord. Aaron, in making a feast to the Lord, is an ingratiating, blaspheming attempt to rule their Husband, and His subordination to her, by unwittingly placing herself on His throne as an unwitting Whore.

Thus, a Romantic is antagonistically ‘Christcentric’, as were Romans and every Epicurean mindset devoted to pleasing their wives rather than serving Christ. Romanticism can be considered a blend of Victorianism and Realism. Victorianism, which followed Romanticism, focused on rapid societal changes and technological advancements, contrasting with Romanticism’s emphasis on emotions developing from the organic nature of things—much like the million nuances, ‘too wonderful to know, such as the way of a man with a maid’ (Pro 30:18-19).

Romanticism is a convergence and mixture of mentally and emotionally charged sentiments, embroidering one’s established convictions, increasingly amplified with another’s actions—often heedless of the delusiveness and exemplified in all Babylonian marriages. The focus of attention is on the sensually beautiful fiancée becoming a bride and wife—a classic match made in heaven, facilitating the destruction of the flesh. Conversely, suppose we are to assume the term “romanticism”. In that case, the Bible represents Christ’s version from the Alpha and the Omega, the journey of His emergent Bride whose romantically ravished ‘Christcentric’ heart beneath her breasts, radiates out to every Christ-designed jewelled joint of her Body clothed in His fine linen. Her “reasonable service”, her responsive ravishment now equal to His breathtaking response.

Son 4:9  Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.

The closure of the matter is that feminised romanticism is a gigantic Babylonian lie, facilitating the idolisation of women, now being reversed by the Shulamite-like Bride of Christ today, her Body wholly devoted to Him!

Rom 8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
Rom 8:20  For the creature was made subject to vanity, [For this cause, romantically] not willingly, but by reason of him who hath subjected the same in hope, 
Rom 8:21  Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Rom 8:22  For we know that the whole creation groaneth and travaileth in pain together until now.
Rom 8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Rom 8:24  For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

The Bride’s sisters, who were also asleep, possessed a lethargic ravishment of Christ’s word to construct their house after the Shulamite pattern for Him. Like Ananias and Sapphira, they reserved a portion of the value of their land for their own use (Acts 5:1-22).

1Co 3:10  According to the grace of God which is given unto me, as a wise [Wisdom has the feminine gender] masterbuilder, I [Christ, her Husband] have laid the foundation, and another [His Bride] buildeth thereon. But let every man take heed how he buildeth thereupon. [Her sleepy sisters didn’t take heed of what ravishes the Groom, and it certainly wasn’t their idolised romantic dogma]
1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.

Pro 10:25  As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.

In that ‘all things are the Bride’s’, neither party in the flesh are bitter for their God-deigned evil experience to journey. Elect husbands’ for their carnal wives continued withholding of enthusiastic intimacies, and Elect wives ‘endless portrayal from Eden to this day, having been emblematic of whoredom is, and for the major part, the Bride spiritually profits.

Romanticism Holds Husbands to Ransom, Escalating the Idolization of Women—An Artifice of The Great Whore, Study 10 – Part 3

[Study Aired April 25, 2026]

Concerning the contemporary notion of ‘romanticism’, a man or husband’s devotion to his fiancée or wife ‘romantically’ isn’t to be utterly avoided, as long as his veneration of her is like Solomon’s in the SoS, where he, in representing Christ, is the representative foundation and pattern of the Temple he designed that she copies in the building of her “house” in and for Him. Accordingly, his love for her, effectively His neighbour, is “like unto” (Matt 22:39) her loving Him with all her heart, thus fulfilling His joy. That concept is typified by all carnally righteous wives who delight in (classically Eve) “seeing” her husband’s ravishment from her!

Mat 22:37  Jesus said unto him, [one of the Pharisees] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 
Mat 22:38  This is the first and great commandment.
Mat 22:39  And the second is like unto it, Thou shalt love thy neighbour as thyself. 
Mat 22:40  On these two commandments hang all the law and the prophets. 

Php 2:2  Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 

Romanticism fosters vanity in both men and women; however, its influence on women’s emotions is considerably more profound. If a husband fails to flatter his wife’s vanity, she may perceive him as unloving and retaliate by withholding intimacy, thereby innately semi-consciously punishing his lack of attentiveness. Similarly, the pagans feared not venerating their god because famine and natural disasters were seen as the god’s immense displeasure at not being revered.

An idol of our heart is something we ardently aspire to pursue or hold beliefs in, and even unconsciously and habitually engage with it, as we perceive it to offer significantly more immediate gratification or self-glory. Similarly, we intrinsically twist God’s word to align with our desires. An idol is anything or anyone, particularly a false doctrine, that captures our hearts, minds, and affections more than God does. A person with an Idol of the Heart will approach us with his understanding of scripture and insist that what he believes to be true is the only way. He is likely under the influence of a different spirit, arguing endlessly without his spirit discerning God’s spirit. He will turn that statement back on us, claiming that we try to make scripture fit our beliefs. If a person cannot discern the spirit of a matter by God’s spirit, he is deceived and likely filled with idols. Similarly, romanticism serves as a potent conduit that cultivates idols of the heart, requiring psychological and sensual satisfaction from a spouse. 

Eze 14:3 Son of man, these men have set up their idols in their heart, and put the stumbling block of their iniquity before their face: should I be inquired of at all by them? 
Ezekiel 14:4 Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols;
Eze 14:5  That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. [Their false doctrines] 
Eze 14:6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. 
Eze 14:7 For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and [by] setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself:

Isa 63:17  O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance. 
Isa 63:18  The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. 

Consequently, romanticism—particularly for women—has the colossally insidious potential to glorify oneself, elevating her to be worshiped. If she isn’t, and as William Congreve says, ‘hell [unwittingly, Gehenna fire] hath no fury like a woman scorned’—essentially for its meaning in this study, anyone, particularly a husband having the ‘unholy’ audacity to identify and dethrone the Queen (Rev 18:7) from her pedestal by Christ’s perfect definitions of love, superseding her romantic ideals, dares to replace her majesty with her Husband’s sovereignty will incur her wrath.

Luk 18:13  And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
Luk 18:14  I tell you, this man [essentially seeing himself as the whore] went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Gullibility is another representative trait of Eve, symbolizing women’s vulnerability to deception. Since God creates all things, it is not women’s fault that they are infinitely more than men, easily fall for astrology, mysticism, social media trends and anything that hints of an Ahola and Aholibah breast-induced romantic incitement (Eze 23:1-6).

Pro 14:15  The simple believeth every word: [Eve with the Serpent] but the prudent man looketh well to his going.
Pro 14:16  A wise man feareth, and departeth from evil: but the fool rageth, and is confident. 
Pro 14:17  He that is soon angry dealeth foolishly: and a man of wicked devices is hated. 
Pro 14:18  The simple inherit folly: but the prudent are crowned with knowledge. 
Pro 14:19  The evil bow before the good; and the wicked at the gates of the righteous. 

The infamous Yuval Norah Harari of the World Economic Forum famously said, “Humans are now hackable animals”—a statement that is both true and long ago proven by the Serpent in Eden. Having experienced humiliation for succumbing to the serpent’s seduction, under the romantic belief that she would attain the same wisdom as God, she was abruptly awakened to the realization of her easily exploited deception.

Men tend to be more logical, while women are more inclined toward emotions. In the context of women, a steady development has emerged from Eden, particularly in these apparent end times, as the Devil knows his time is near, and he is beguiling women to fan the flames of feminist ideology, their gall against the patriarchal system. The “I am woman, hear me roar” in her, raucously states that if she is independent, pays her own bills, and nurtures herself, cooks, vacuums, mows the lawn between loads of washing, and looks beautiful, being her very best self, she is one step closer to a nervous breakdown—and sometimes, that is true. The massive takeaway is the unseen physical and spiritual dynamics of the Martha/Mary syndrome, whereby Martha believes that her genuinely endless physical ‘ministries’ should ravish (husbands) the company to lavish praise on her exceptional hostessing, not seeing that her sister Mary’s arousals come from a unified understanding of her Lord’s ‘ministering’ spirit—that in carnal marriages is far more ravishing for a wife to have her husband devote himself to unloading her genuinely incredible physical burdens. However, from experience, he knows categorically, as did Christ with his first wife, Israel, that his physical presence will not consistently enable her to intimately ‘know’ him, as it does for Mary and for us spiritually, our Lord and Husband.

It explains why women’s bias is emotional and men’s is logical; if a thing feels true for a woman, then it is the reality, and a man had better not argue the toss. This is why women can easily settle for astrology because it feels true. A man will never explain why he crashed his light plane into a lake by saying, because the Moon was in the Seventh House, and Jupiter aligned with Mars, and he thought that peace would guide the planets and love would steer the stars, and here he is, crashed in Aquarius, makes no sense; it is not logical (A laconic take on The 5th Dimension’s song, “The Age of Aquarius”). Not so for a woman. She trusts her emotions to guide her way sensually—if playfully ministered in the bedroom, a delight, but spiritually, a disaster.

The problem, as stated differently throughout these studies, is that in Babylon, men earn their status, while women believe that they are gifted it as a birthright. She behests that her desires should magically materialize in front of her as the man’s or husband’s obligation. Again, that is espousally true, but her attitude is as vastly different as Queen Vashti’s is from Queen Esther’s and the Bride’s; another underpinning nail coming loose from the romanticism delusion (2 Th 2:11). As such, it is normal to expect that endless Martha-like physical works should cause her man to lavish romanticism upon her without having to engage him intimately. Young women will quickly sleep with a male to pay off their student loans, but not necessarily to make their way to the top in life; such is her disrespect for sexual dignity (2Pe 2:1-22) that she would do it to break even. Similarly, that ‘break-even’ attitude is the all-too-frequent mindset of the everyday virtuous Babylonian wife (“I am no widow”, Rev 18:7), her husband emblematically buying her privileged intimacies—and yes, always typified by Old Israel’s and the churches of the world, the laity’s ‘Sunday’ duty-like intimacies, her hire in offering plate fees to the Whore. 

Rom 1:28  And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 

If we aren’t convinced that the Babylonian version of romance is an insidious lie, and considering that “all things are yours”, we cannot ignore the reality of female fantasized pornographic romanticized lusts. Its origin is innately lesbian, since it takes a woman to know her own body intimately, whereby another woman precisely understands her erogenously—clandestinely and shockingly, paralleling the feminized spiritual attributes of Orthodox Christianity (1Co 6:19-20, 1Co 7:3-4).

Juxtaposed with Babylonian Christianity, romance novels are the epitome of desire tailored for women, blending passion and emotion into a captivating escape. This genre reveals the intricacies of female arousal, inviting readers into a world where intimacy and yearning flourish. The immense popularity of these stories highlights a universal longing for connection and passion, broadly represented by the term ‘romanticism’.

Ogi Ogas and Sai Gaddam are computational neuroscientists and authors known for analyzing large-scale internet data to explore human psychology and desire. They co-authored “A Billion Wicked Thoughts”, which uses online search data to analyze sexual desire, and Journey of the Mind, which investigates the evolution of consciousness. Their research showed that in 2008, romance novels generated $1.37 billion in sales, making up the largest share of the fiction market, with 74.8 million readers—over 90% of whom were women. This contrasts with the 100 million men accessing online porn that year. Remarkably, research shows that women prefer paying for fantasized romance novels (in fact, in any form of erotic media) infinitely more than men do for porn. 

While sex is a recurring theme in female-targeted romance novels, it isn’t the central focus of enjoyment. Instead, Ogas and Gaddam highlight that the essential fantasy revolves around “awakening to love,” often enhanced by a sexual awakening, to the non-spiritual observance, a most uncomfortable direct parallel to the SoS’s Shulamite’s righteously eroticized dreaming. At the core of carnal women’s inherently troubling low sexual desire, and juxtaposed with the SoS Shulamite and her fiancé’s reversal of the misunderstood elements of her curse, it is the anticipation of sensuality that constitutes the most potent aphrodisiac experience, thereby fueling desire. All spouses concur that a wife’s delayed response is not a misfortune, as it enhances the anticipation and interaction inherent in erotic reciprocation. The fundamental problem the Shulamite is given to overcome is that, spiritually and physically, Godly desire, given only by Him, comes first, and the physical principle coming first exists only to dramatically highlight its reality. She has the best reason ever understood by no other male or female ever to exist, that what ravishes her is the knowledge of what her Husband is presenting her in Himself, and that is the most spiritually erotic brilliance, outside of the Father’s creation of her Husband, ever conceived!

A person, as was Amnon with Tamar, so besotted in lust, or controlled desire (Son 2:7), as is the Shulamite, directly incites both parties’ love-sickness. Spiritually, for the Elect, a kind of tug-of-emotional-war of leaving Babylon for the New Jerusalem, ‘her love being awakened’, being given the increasing power to not look back as she is excitedly awakened to her Husband’s Song of Songs, its immensely more ravishing anticipatory arousals than the flesh could ever conceive!

Son 5:8  I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. 

Son 5:2  I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

The verse from Song 5:2 bears an elegant sexual undertone that would make a sanctimonious Orthodox Babylonian Christian blanch. It covertly undergirds the ravished pacing of the Shulamite’s constant state of readiness even while asleep, which, compared to a carnal male, is far more tolerable, and is the most understated positive aspect of females’ more leisurely arousal she potently uses for her and her husband in marriage (Mat 25:1-13)! Although in Babylon, both males and females, imprinted in their parents’ unprincipled ‘oil’ from their youth, are always in their emblematic “season, snuffing up the wind” Saturday nights and at every opportunity in between, compulsively fornicatively very alert to receive the unwitting metaphoric oil and seed of the Serpent. This understanding will be further established through the detailed study of the Song of Songs. However, and for the moment, its spiritual elements are easy to see: we, the Bride, are asleep with our five other sisters, yet far more ‘sick in love’ with our groom than they are. From her early youth, and increasingly from budding pubescence, she heard his voice in her breasts, long before this night, where his mind and body, likewise “sick of love, “ are spiritually eroticized with his word, his kisses being far more arousing than the joy wine incites; “Let him kiss me with the kisses of his mouth: for thy love is better than wine.” Son 1:2.

However, the sex scenes in romance novels, although highly variable to the eroticized taste of the individual Babylonian female, are generally more subdued compared to male-targeted visual erotica, with female erotica having a greater emphasis on the emotional connection between characters. This distinction may explain why we categorize women’s erotic literature and men’s pornography differently. The point is that women, and for our purpose of uncovering the destructiveness of conventional romanticism, women and wives, by far, prefer fantasized erotica compared to engaging a husband coitally—doesn’t that concept electrify an Elect’s remembrance of Israel’s apathy for her Husband?

Hence, and consistent with popular studies, it is evidenced, and scripturally proven (… “the woman saw that the tree was good… Gen 3:6), that both men and women are just as visually aroused as each other. Albeit the vast difference is in speed, measured from its instigation to significant arousal. For men, it is absurdly fast compared to women; Eve saw the fruit of the tree, but Adam saw Eve; nonetheless, a male or husband is more likely to engage the truth of a matter, even if, like Adam, he prefers to listen to his sensuality than God’s word.

Pro 20:17  Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Pro 20:18  Every purpose is established by counsel: and with good advice make war. 

However, with women, sensual touch is the primary trigger, and when accompanied visually and if any of her million other alluring theatrical sensitivities are activated in a safe environment, she, as opposed to the female beasts of the field, is, if not disciplined by her intrinsic slower ravishment, is just as ready as any other time for her ‘pleasure and occasion’ (Jer 2:23-24) as is a man. While carnal men represent Christ and the Father’s intrinsic and eternal state of spiritual ‘readiness’, they, and like women, are biologically grateful that arousal, involuntarily triggered, is thereafter a cognitive decision. The relentless pursuit and exploration of the mythical female blue pill would culminate in a complete catastrophe if both parties, and like men, were instantly and sustainably aroused. So, thanks to God’s creative wisdom, sustained arousal in both men and women involves a cognitive process—dismiss the triggers, and arousal ceases. This is why women’s contemporary romanticized erotica, visualized in fantasy (cognition), is far more appealing, as was Eve’s for “wisdom to be as gods” than the nonetheless, powerful trigger for “seeing that the tree was good for food, and that it was pleasant to the eyes.” Her arousal in contemporary terms is ‘romantic eroticization’—interpreted as “the desire to make one wise’—her need and versions of “dainty meats” and “sweet words” were considerably more captivating than the parallel experience of her husband physically inducing her arousal by their Lord’s word. The dreadful reality is that is exactly what she unconsciously got! Now, Adam, representing all husbands already ‘behind the 8 ball’ emblematically neutered in his privy and stones, has the never-ending and almost impossible task of titillating her romantic ideals for her to be anywhere near having the Shulamite-like preparedness of a wise virgin.

Gen 3:6  And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
Gen 3:7  And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

Contemporary romanticism is effectively the bread and dainty meats of an evil eye, whereby a wife’s heart is not devoted to and for her husband, whose sentiments are bitter in his belly and ultimately make him ill toward her chaotic love.

Pro 23:6  Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
Pro 23:7  For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
Pro 23:8  The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words. 

The thing is, the vast majority of men believe heterosexually and are revolted by the thought of sensually engaging another man. Not so women, where rarely society of any ethnicity thinks nothing of two females engaging in non-fornicating affections, massaging, mutual hair brushing and other detailed non-sexual intimacies, all the while sharing emotionally connective personal stories that, if done with a male, would be seen as flirtatious or promiscuous—perhaps exemplified by Solomon’s vast harem of wives with countless servants, doing exactly those intrinsically female pastimes. These relatively intimate interactions are not necessarily regarded as lesbian. Still, they are thoroughly enjoyed since only another woman can truly understand where and how to touch another female ‘innocently’ intimately, which fuels women’s lust for romantic fantasies about sensualities they might personally consider taboo and fear to share with their husbands. Consequently, with women’s innately multi-spatial awareness, when these innocent moments of grooming are unrestrained, those deeply understood female appreciations, if prolonged, are, in kind, foreplay, and can easily escalate simply by their heightened awareness, as seen in over 40,000 churches of Orthodox Christianity, intrigued by the spiritualised sensualities and erotic responses of the ‘harem’ of different churches. That reality underscores women’s addictively fantasized worship and idolization of women. A plethora of mutually understood sentiments of the sisterhood, aching for men to know and understand those very same eroticisms in the same way maritally.

Heb 13:4  Marriage must be honoured among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers (NET)

Although it is a literary expression rather than a direct scriptural reference, Sir Walter Scott famously articulated in his 1808 poem, “Marmion,” the line, “Oh, what a tangled web we weave / When first we practice to deceive,” indicating that falsehoods and deception can lead to intricate, uncontrollable, and challenging circumstances, resonating with romanticism.

Isa 59:1  Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 
Isa 59:2  But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 
Isa 59:3  For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. [All conversely indicative of the Shulamite’s lively incitement of intimacy in her opening verse in the SoS]
Isa 59:4  None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. 
Isa 59:5  They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. 
Isa 59:6  Their webs shall not become garments, [As opposed to the Bride’s enthusiastic ministrations to and for her Husband, Christ] neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. 

Paradoxically, a Babylonian wife’s self-centered romantic sentimentalities do weave an ensnaring web presented as her garments, and acts of violence in her ‘hands like bands’ innately designed to keep her husband in servitude.

Each spouse’s God-designed righteous lusts do not defile the marriage bed; it is just that, and because of Adam’s and Eve’s curses, and because of wives’ designedly slower rate of arousal, wives seem to believe that their husbands should inherently know their private or communal sisterhood-type fantasies to satisfy their cravings more deliciously, and that is genuinely fine, as is a husband’s coquettish needs he wishes she would be far more open for her exploitation. The issue, as should be evident by now, pertains to a wife’s God-given, inherently stubborn and fickle nature (Jer 3:6-11), which results in inconsistent or nonexistent genuine intimacy with her husband—mimicking all the qualities of a harlot, only her financial settlement is reflected spiritually. That wretched ambivalence is what Solomon addresses with his redesign of the signified ‘perfect wife’, meaning, Christ’s design of His Bride, a Song she sings wholly with her heart, her breasts’ fervency radiating to every sensual jewel spiritually in her body, dueted by her Husband.

It is true that what turns a man on mostly doesn’t work for women. And since the Song of Solomon’s supreme theme is covertly about enthusiastic female arousal, it is an exciting juxtaposition of the natural coming before the spiritual, pointing to how we, as the Bride, should respond to Christ! We acknowledge that men are predominantly attracted to traditional physical and visual indicators of sensuality. Conversely, women tend to be more intrigued by how they are engaged by other women, through a nuanced understanding of the female psyche and physiology. Consequently, the visual aspect unintentionally stirs profound emotional responses toward other females, often leading to self-comparison rather than physical participation with a husband already bound to her maritally. That contrast perfectly fits the Great Whore’s narrative, where she sits as a queen glorified by 40,000 other females (meaning, churches) ‘adoration, with her drone-bee-like-another-Jesus husband, washing, more like sensually massaging her feet at Passover.

Carnal wife’s pattern for sensual ravishment blinds wives and husbands to it being the violently contested only methodology for a wife to feel desired and loved sufficiently for her mind, body and spirit to be prepared coitially—and is for the most part genuine, even though it is devilishly sensual, based on her needs that for 7,000 years (inclusive of the 1,000 year reign) has failed miserably, leaving husbands checkmated, consciously enslaved to her never considered nor contested coquettish ransom. Why, because Adam is wounded in his privy and Eve in her breasts; consequently, neither knows nor can understand Christ’s methodology and order of ravishment, fulfilling the modern term ‘romanticism’ and laboring sensually after the wind. 

The development of romantic love depends on a man and a woman’s ability to nurture an intense passion for each other. Like Jacob’s love for Rachel, building passion requires overcoming obstacles to be together. Romantic love and its cultivation require abstinence, longing and desire, which, without God’s pattern, creates an ethereal foundation built on sand. As Solomon attests in Ecclesiastes, all courting couples sensually delude each other to secure the imagined love of their desires, only to discover the other a courtesan too late, their gender-specific sweet little lies about the other shooting their love in the foot.

Although an everyday, outwardly virtuous Babylonian wife genuinely craves to have her lethargic desire for intimacy cured, it is her cursed romantic sentiments of bliss derived from the endless fantasy she insists her husband lavish her with that equate to her husband paying a harlot for her services, keeping her trapped—and he, as Adam not deceived, most bitterly know it, yet, in Babylon, he still has to pay and pay, shot through his liver with a dart, forever. However, the Bride, with a shudder, is given to understand her former whorish artifices. 

Pro 6:35 He will not be appeased by any ransom, or persuaded by lavish gifts.

The Bride, realizing that she has been “spoken for” before the foundations of the World, is given to exponentially build her “house” in entirely free ministrations wholly in body, mind and spirit for her Husband. He likewise, before the foundations of the World, in harmony with his Father, was never persuaded by Old Israel’s lavish gifts. It all serves to instruct the Bride, since the cross, through torturous tribulations, to spiritually undo her whorish past.

The romanticism delusion is an inexhaustible topic that I’ve had to dramatically cut back multiple pages, so next week, Lord willing, a study will be devoted to its conclusion.  

Romanticism Holds Husbands to Ransom, Escalating the Idolisation of Women—An Artifice of The Great Whore

Study 10 – Part 2

[Study Aired April 18, 2026]

As with each of these introductory studies, which unveil the Bride’s highly anticipated joy as described physically in the SoS, they starkly reveal the reason Solomon created his Shulamite Bride. It lies in his distressing and unimpressive experiences with his thousand wives, whose treacherous kisses (her word/doctrines/silver and gold) forcefully dictate that he be intoxicated by their wine of emblematic romanticised ravishment, which proved to be as inert as water, corrupted and moth-eaten sentiments of The Great Whore.

Jas 5:1  Go to now, ye rich men, weep and howl for your miseries that shall come upon you.
Jas 5:2  Your riches are corrupted, and your garments are motheaten.
Jas 5:3  Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

Husbands in marital sex are delusively wealthy men who subconsciously believe they are rich in (unrealised) feminine church doctrines as the only way for her to feel emotionally ‘safe, loved, heard and appreciated’ before she can participate intimately. They have physically, denoting them spiritually, drunk the filth of her water, her doctrines imagining it is arousing wine. She is a foil for his worst treachery in Eden for idly letting Eve even look upon the Tree of the Knowledge of Good and Evil, let alone touch it. Accordingly, all husbands listening to their wives’ Serpent acquired wisdom of better judgment in boudoir arouses, effectively have their wives witness against them, whereby their flesh, supposedly one in their wives, is eaten up, and burning him with fire for his submission to her. Juxtapose that with the opening verse of the Bride in the Son 1:2.

Isa 1:22  Thy silver is become dross, thy wine mixed with water: 

Hos 4:18  Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye.

Her husband’s unwitting shame of abdication for the most part of his headship and authority, tries to love his wife by her criteria.

2Co 2:17  For we are not as many [… it’s a little flock/Church], which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 

Let him kiss me with the kisses of his mouth: for thy love is better than wine – Son 1:2

Demonstratively in Genesis 28 and 29, Jacob’s love for Rachel was not initially based on romantic love. It was a transactional love based on God’s commands for mate selection among the circumcised, with Jacob grateful for her virtuous beauty and, accordingly, a spiritually uncircumcised natural (1Cor 15:46) coquettish unity we today exaggerate as romance.

Romanticism, insidiously, becomes idol worship where the woman is the focus, the pinnacle of worship, displaying her thighs ungracefully. The sight of a wife, her thighs delicately revealed beneath an elegant dress by her spiritual walk, or, for that matter, any ‘innocent’ occasion, exudes a sense of grace and confidence. Her poised demeanour, complemented by a warm and inviting brightness in her expression, starkly contrasts with the overt lewd theatrics often associated with a harlot. This captivating elegance is reserved solely for her husband, embodying a profound allure. Similarly, the Bride’s walk, a sacred journey dedicated to Christ, carries with it a sense of reverence and beauty that further enhances the sanctity of the moment.

Son 7:1  How beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.

In a world where almost every young woman’s tantalising curves are accentuated by seductive attire, the allure of elegantly dressed thighs invokes a powerful desire that captivates both men and women alike. The thought of a woman draped in exquisite fabrics, tailored perfectly to her silhouette, is enough to stir deep passions. While some may sway towards revealing G-strings and provocative ensembles, it’s the sophistication of demurely, gracefully crafted garments that truly ignites the imagination in honouring beauty righteously.

Picture a woman adorned in beautiful fabrics that highlight her body’s contours, her outfit harmonizing with her skin tone and hairstyle, capturing her ethnic beauty. The delicate interplay of rich colors and luxurious textures creates an enchanting aura, leaving onlookers spellbound. In such moments, men find themselves captivated and entranced, their usual cravings transformed into a desire not just for physical beauty, but for the elegance and depth that such refinement conveys. It’s a dance of allure that evokes both righteous and unrighteous lust, inviting a celebration of all that is beautiful in this tapestry and song of femininity.

The Song of Solomon is Christ’s equivalent of ‘romantic’ expression in Christ-centricity with and by his Bride.

Worldly feminine romanticism is the ultimate vanity of vanities that Solomon lamented (in the entire book of Ecclesiastes) and set out to correct. Its earthborn sentimentality has never transformed anyone’s heart to align with Christ. It inevitably leads to frustration, disparity, and bitterness, often resulting in divorce. In contrast, true love involves confronting oneself, reflecting on the depths of who we truly are, and acknowledging our brokenness. When we authentically review that mirror of the woman we are, it is not flattering; it threatens to betray every romantic ideal we deludedly thought shielded us from the responsibility Christ compels us to adhere to.

Love is not about finding the perfect spouse who will provide all our sensual needs and desires, but being forged in the fiery furnace of sustaining it by Christ’s power and might. Utterly foreign to the female world, the Shulamite, we shall ultimately see, is given to reciprocate her Fiancé’s dues enthusiastically.

Our Lord’s immense feeling of rejection by his wife of old is the most painful boudoir experience all husbands, to varying degrees, experience, questioning, ‘Am I not enough?’

Historically, men, symbolised by Christ righteously, have been the greater romantics, igniting a profound romantic desire in women, placing them on a pedestal to which they paradoxically declare, yet inwardly denounce, unable to escape the curse of romanticism. As women exhibit much more sensual expressions that excite both men and women, the world believes they hold the key to all romantic ideals. It sets them up to be idolised and worshipped, a majesty she fiercely protects and inevitably bereaved in that — “he shall rule over thee”.

Rev 18:7  How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

However, in reality, romanticism expressed through the Shulamite’s intentional suspense harvests exquisite physical and spiritual emotions designed by Christ, exemplifying the devotion of a profoundly transformed heart towards her husband and eagerly affirming his headship. It resonates with unspeakable love in her husband, reverberating to his wife and amplifying extravagant spiritual realities that rebound between each other – spiritually forever.

Romanticism unfolds as a deep and intimate dance between a man and a woman, set against the backdrop of divine creation. In today’s whirlwind world, this delicate balance is often inverted. Passion ignites like a wildfire, engulfing two souls in an evening of electrifying chemistry, where every glance and touch sends shivers down the spine. Yet, all too often, this fervour flickers and fades, leaving behind the echoes of what once was.

This intense emotional surge especially captivates women, luring them into a dream of blissful union and endless romance. No doubt romanticising John Keats to pen the memorable quote, “Now a soft kiss – Aye, by that kiss, I vow an endless bliss.” Men, in their pursuit of thrilling encounters, might find themselves swept away by the allure of fleeting intimacy. Yet, ultimately, it’s the women who experience the deeper tides of longing and disillusionment. Just as Old Israel found herself torn between desires for material pleasures and the deeper spiritual fulfillment, today’s lovers often grapple with a similar disconnect. They chase the exhilarating rush of passion, overlooking the more profound connections that truly nourish the soul.

Amidst the vibrant chaos of desire, it’s easy to forget that genuine intimacy requires more than just physicality—it longs for an emotional tether—a spiritual bond that transcends the momentary thrill. In this erotic landscape, finding harmony between flesh and spirit is Babylon’s ultimate pursuit—a quest for love that is both passionate and enduring, not found in Zen, Buddhism, Tantra, or other esoteric pursuits, but hidden in Christ, only to be revealed to his Wife’s (the Bride’s) understanding for their mutual glory is in the Father.

Gal 5:16  This I say then, Walk in the spirit, and ye shall not fulfil the lust of the flesh.
Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 

Rom 8:5  For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 
Rom 8:6  For to be carnally minded is death; but to be spiritually minded is life and peace.
Rom 8:7  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Rom 8:8  So then they that are in the flesh cannot please God. 

Men, driven by both righteous and unrighteous lusts for women, and to women’s delight, both seek the emotional highs that unified chemistry ignites that they unequivocally believe are love—those small and silly moments, a song that only you and she understand. A shared moment of uncontrollable laughter forms a powerful imprint that is recalled with equal hilarity for years. Chemistry is a tremendously powerful influence on mate selection; early in the relationship, it can be deceiving. When the vital spiritual elements are established and agreed upon, chemistry is a glorious and ravishing part of marriage.

Thus, in those verses, the wife, symbolizing the church, first desires to be enveloped in romanticism, initiated in Eden, ironically turning away from the very foundation of Christ’s teachings that underpin genuine romanticism! She cannot do those physical and, more importantly, the spiritual things she would that drive the very things she lusts! Consequently, it is crazy stuff to be “against” our Lord’s original husbandly headship, having never had the chance to prove its dynasticism until today.

Jacob never had time to develop romantic feelings. Since it was ‘doctrinally’ established that he must marry within his own family, the moral basis for choosing a wife was already set. All he needed was to notice a woman’s intriguing beauty, confident that she would be traditionally submissive to his authority as her husband.

Gen 29:9  And while he yet spake with them, Rachel came with her father’s sheep: for she kept them.
Gen 29:10  And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.
Gen 29:11  And Jacob kissed Rachel, and lifted up his voice, and wept.

Romanticism originates from genuine love. The most well-known biblical stories of Isaac, Rebekah, Jacob, and Rachel do not portray romanticism as essential before engagement. Only through reflecting on these biblical accounts do we see how the concept of romanticism develops in our minds. The righteous men and women of old consistently teach that Godly covenant unity takes precedence over all emotions. Ideally, based on Christ’s truths, the minimally standard key for choosing a virginal mate, it subtly yet powerfully addresses various personal nuances and quirks of intimacy, such as hygiene—linked to spiritual cleanliness—and mutually agreeable traits, including raising children, work security, and creating a home. Spiritually, this, too, is the key to developing the wonderfully stimulating emotions and feelings the Bride longs to be imprinted by placing Christ first, as demonstrated in the Song of Solomon.

Christ introduced the concept of romanticism — God did it to incite mankind’s experience of evil further (Ecc 1:12-18) as a powerful means for mankind to boost self-glory, distinctly for women (representative of men and the harlot churches) and their inherent schemings manipulating men and patently husbands, collectively rejecting (“against”) Christ.

The supreme protagonist, Christ, represented by Solomon in the Song of Solomon, personifies the Bride of Christ and spectacularly reverses the curse, showcasing an elegant type of romanticism that glorifies her Husband. Having been a whore, she knows every detail of her former artifices that ruled her carnal husband. She is now highly skilled at using her former negative scheming to her righteous advantage, enthusiastically building her spiritual house to his pattern for him.

Eze 28:13  Thou [Mankind, typified by the woman] hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets [Timbrel, tambourine & representative or her “Song” no man could learn] and of thy pipes [Jewel settings; her joint of the Bride] was prepared in thee in the day that thou wast created. [Sounds pretty romantic to me]
Eze 28:14  Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Eze 28:15  Thou wast perfect [Perfectly subject to corruption] in thy ways from the day that thou wast created, till iniquity was found in thee.
Eze 28:16  By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
Eze 28:17  Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.

Rev 18:7  How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

Isa 14:12  How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!
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 [the Elect]; I will be like the most High. 
Isa 14:15  Yet thou shalt be brought down to hell, to the sides of the pit.

What is Romanticism?

Romanticism was an artistic, intellectual, and literary movement originating in Europe toward the end of the 18th century (roughly 1790–1850) that championed emotion, individualism, and the power of nature. It emerged as a reaction against the scientific rationalism of the Enlightenment and the ordered, formal constraints of Neoclassicism.

Key characteristics and aspects of Romanticism include:

Emphasis on Emotion and Subjectivity: Prioritising intense personal feelings, imagination, and intuition over logic, reason, and empirical, objective truth.

Awe of Nature: Viewing nature as a spiritual, sublime, and untamed force, often in contrast to the artificiality of industrialization.

Individualism and the Hero: A focus on the “heroic” individual, the artist’s inner struggles, and the genius of the human spirit.

Interest in the Past and Exotic: A fascination with the medieval period, folklore, the supernatural, and the exotic, rejecting the modernisation of society.

Contextual Factors

The movement was heavily influenced by the social and political changes brought about by the French and Industrial Revolutions, which sparked a desire for emotional escape and a return to nature.

The fundamental distinction between contemporary Babylonian elements of romanticism and, perhaps, the romantic facets of Solomon and his Shulamite creation is that both he and she place primary importance on God’s reality as expressed through His truth. In contrast to Babylonian romanticism, this emphasis motivates only the Elect’s sensual perceptions, which are rooted in His empirical spiritual truth and are far more sensually arousing, both physically and spiritually, because they are anchored in Christ’s faith in the Father for the supreme truth, rather than centred on ourselves. Those characteristics represent the elusive love Solomon and the world seek and cannot find.

We know that God is love, but what does that mean?

Interestingly, the name” God” appears 700 times in the Bible, symbolising God’s fulfilment of the creation process.

1Jn 4:8  He that loveth not knoweth not God; for God is love.

1Jn 4:8  He that lovethG25 [G5723] notG3361 knowethG1097 [G5627] notG3756 GodG2316; forG3754 GodG2316 isG2076 [G5748] loveG26.

Loveth G25 – Tense, present.
Agapao
– Phonetic: ag-ap-ah’-o
– Definition:

of persons
to welcome, to entertain, to be fond of, to love dearly
of things
to be well pleased, to be contented at or with a thing

God G2316
Theos
– Phonetic: theh’-os
– Definition:

a God or Goddess, a general name of deities or divinities
the Godhead.
God the Father, the first person in the Godhead.
Christ, the second person of the Godhead, in submission to the Father.

Love  G26
Agape
– Phonetic: ag-ah’-pay
– Definition:

brotherly love, affection, goodwill, love, benevolence
love feasts

G25
Agapao
– Phonetic: ag-ap-ah’-o
– Definition:

of persons
to welcome, to entertain, to be fond of, to love dearly
of things
to be well pleased, to be contented at or with a thing

G53367
 Phileo
– Phonetic: fil-eh’-o
– Definition:

to love
to approve of
to like
sanction
to treat affectionately or kindly, to welcome, befriend
to show signs of love
to kiss
to be fond of doing

Nowhere in those definitions is there a direct indication that the sentimentality of ‘romanticism’ is a derivative of love.

Considering the meanings of love mentioned above, here is God’s definition of love leading to eternal life:

1Jn 4:7  Beloved, let us love one another: for love is of God; and every one that loveth [As God loves] is born of God, and knoweth God.
1Jn 4:8  He that loveth not knoweth not God; for God is love.
1Jn 4:9  In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
1Jn 4:10  Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
1Jn 4:11  Beloved, if God so loved us, we ought also to love one another.
1Jn 4:12  No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 
1Jn 4:13  Hereby know we that we dwell in him, and he in us, because he hath given us of his spirit.
1Jn 4:14  And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

If we do not demonstrate love for God by adhering to His commandments, we lack the understanding necessary to love a spouse appropriately; we will fumble and bumble, focusing on sensual pleasure rather than on the supreme joy of spiritual knowledge, thereby amplifying our physical pleasure. Such is the result of the profound blindness when focused on the flesh.

Can we align the contemporary idea of romanticism with God’s love and appropriately grant that form to another person, particularly a husband or wife, appropriately reflecting Christ’s romanticised love for us? The following excerpt from Dr Brenda Ayres, with orthodox Christian leanings, is a full professor of English and member of the graduate faculty at Liberty University in Lynchburg, Virginia, helps us understand the Babylonian Christian’s view of romanticism. Ayers’ brief exposé on the origins of Romanticism reflected in Christianity, for this study’s purpose, somewhat commends and highlights a Christian’s struggle to ‘see through a glass darkly’ and to understand Christ through the beauty of nature and mankind. This represents the noble aspect of contemporary ‘romanticism’ that is widely recognised—indirectly enhancing the poetic Song of Solomon, which all Christians aspire to comprehend and diligently explore without one jot of success. It is understood solely by the Bride of Christ, that is to her, and by contemporary terminology, is inherently and phenomenally ‘romantic’ by her God-given spiritual understanding of who she is and how her idea of romance is utterly reversed!

Dr. Brenda Ayres
30 November 2016
Romanticism and Christianity

The Romantic Era, beginning in the late 18th century and flourishing in the early 1800s, made an unforgettable contribution to literature, intriguing scholars, students, and casual readers alike with its enchanting approach to the world. Reacting against the urbanisation and modernisation brought about by the Industrial Revolution, Romanticism recognised defects in modern society and sought refuge in what was simple and organic. Crafting literature that sparks the imagination and captivates the senses, the Romantics colored their poetry with themes of beauty, nature, youth, emotion, and escape. In each of these prominent Romantic features, the fervency of Romantic notions sometimes caused the Romantics to stray from Christianity; [Bold Grant’s] nonetheless, Romanticism offers many insights that can enhance Christian life and inspire worship of God.

One of the most appealing qualities distinctive of Romanticism is its appreciation of beauty. In “A Defence of Poetry,” Percy Bysshe Shelley describes poetry’s effect on the reality it portrays: “Poetry turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed” (1176). The Romantics not only wrote about beauty but also created it; their works, which include some of the most beautiful poetry ever written, focus on the stuff of daily life, drawing out the beauty in nature and in common things. A master at capturing beautiful scenes and settings, William Wordsworth exemplifies the Romantic inclination to find beauty and delight in nature. In his poem “It is a Beauteous Evening, Calm and Free,” Wordsworth describes the stillness of an evening, painting a picture of the scene with his simple but beautiful descriptions, such as the quiet time’s likeness to a nun “breathless with adoration” and the sun’s “sinking down in its tranquillity” (3-4). He follows his description of the peaceful setting by expressing to his young companion that, through her participation in the serene moment, she is unknowingly brought closer to God. It is in its wonder at beauty that Romanticism perhaps best contributes to Christianity: the poets allow themselves to be filled with awe at the beauty of the world around them—a world that Christians know is the handiwork of a magnificent Creator. Beauty did not always lead the Romantics to worship the Creator God; yet Christians should seek to discover and delight in beauty as the Romantics did, with even greater appreciation for its Creator. [Bold Grant’s. End]

Doctor Ayres’s astute comment that “the fervency of Romantic notions sometimes caused the romantics to stray from Christianity” is, as we know, initiated by women, meaning the church’s unrighteous lust, and indicative of wives to their husbands in carnal marriages, to insist that their (unwitting) other Jesus’s obligation is to solely ravish her! Ayer’s final comment advocating the glorification of our creator, Christ, our husband, through righteous romanticism strongly reflects the Shulamite’s deportment in The Song of Solomon, mirroring her Husband’s —the Royal Lyricist of the Bible! So, yes, we can justifiably romanticise our interactions, righteously ‘inventing‘ (Ecc 7:26-29) anticipatory foreplay, precisely as the Bride does with Christ, and he, with her, each day in preparatory espousal incitements, consummately.

Deu 12:28  Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God.
Deu 12:29  When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;
Deu 12:30  Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, [for this cause, the largely feminine notion for the only way for her husband to arouse her, is by her romantic methodology] saying, How did these nations serve their gods? even so will I do likewise. 
Deu 12:31  Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 
Deu 12:32  What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. 

Typically, the Babylonian Christian mindset we are fleeing leans towards imagining that we are glorifying Christ by attributing a ‘romantic’ term to our journey from being a whore, to becoming His Bride. That ethos is akin to the Israelite’s taking on their heathen neighbour’s ways and doctrines, where we could spiritually sanitize a term to describe our “romantic” journey, maybe by calling it ‘Divine Eros’; to describe the passionate longing for God, viewing natural love as a reflection of the supernatural yearning for the divine. In the Song of Solomon, the connection is clearly observable. However, and in complete accordance with the integrity of God’s word, that passion between Solomon and the Shulamite—articulated effectively by Christ to His Bride, with Him placing the words and her actions He desires in her mouth spoken in the third person—is demonstrably his pure construct, namely, “love”—that’s all—simply, “love”.

However, mankind’s version of romanticism, compared to Christ’s in the Song of Solomon, sets carnal, espoused love up for failure.

Romanticism has enslaved the world to the worship of women. Its universally accepted stencil is: 1. marriage; 2. love and sex; 3. the end of Adamic loneliness; 4. adoration, all blithely accepted without any— 5. practicality of implementation and adjustment for mutually beneficial romantic change.

Romanticism is deeply optimistic about marriage; yet, in plagiarised marriage, fusing it to a sensually volatile shape and form in a passionate love recital, each party (in subconscious deceit) enthusiastically sees the other as their lifelong perfect match, made in heaven.

Compared to historically more localised observations of potential paramours from the field and community in agrarian society, the relatively modern notion of dating and its intensified focus on a possible mate for compatibility forces an unrealistic appraisal of the prospect. It’s a breeding ground for feminist ‘inventions’ highly evident in women and ever so easily accepted in men, as Solomon grieved in Ecclesiastes 7. It fostered unrealistic affections rooted in lust and often led to uncontrollable sexual expressions with individuals they didn’t truly care for, while their distorted ideals of love propelled the delusional, unending quest for extraordinary sex. The so-called ‘free sex’ became a fertile ground for catastrophe, and around and around the deadly cycle goes, ever searching for knowledge and with multiple partners, never coming to the truth of Shulamite-designed romantic love.

In all the purity of nude innocence, Adam’s intrinsic and righteous lust for everything Eve, and, to her unspoilt curiosity and delight, to him, seems to mark the conclusion to his loneliness. He chose to die with Eve rather than live without her love. For us today, such a unifying chemistry in marriage, intuiting our souls, is overwhelmingly refreshing. Unconscious of the holy spirit, such virginal impressions retrospectively cause mankind to yearn for a return to nature, nude in Eden.

Consequently, romanticism facilitated the conception that choosing a spouse should be guided by feelings rather than practical rationality let alone by our Lord’s covenant ministrations—you recognise that you are in love because you have a magical feeling, unwittingly enslaving you; rather, those endorphin-induced feelings should be the catalyst driving the pursuit of who her husband is designed to represent, and not solely to luxuriate in the sensuality they incite. Subsequently, that ministration of serving him is guaranteed to rebound most deliciously in his wife. Perhaps the unrivalled dissolute examples of lust were Amnon’s with his half-sister Tamar, and Ahola and Aholabah’s escapades with any endorphin-inducing young men’s eroticisms (2 Sam 13; Ezek 23), their parallel feelings unrighteously expressed most sinfully, far removed from the purity of Solomon’s conceptions of interactions with his Shulamite Bride.

Son 5:8  I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. 

Typically, romantic love overshadows the lingering concerns that issues related to finances, bathroom and toiletry etiquette, and dietary laziness will inevitably change once married. It is so unromantic to make an issue of those matters while blissful feelings flood the senses. Romanticism suggests that true love corresponds to accepting everything about the other person, pushing to the background the need for personal change that he should easily see. It’s insulting to either party that one must change, and such expressions convey a strong message that the relationship is doomed.

Historically and complicated through modern courtship, everyone accepts this broad template, which has led to an advanced experience of evil (Ecc 1:13 CLV), causing the world, the woman, to cry out in pain of being born. We shall see that the Shulamite laps it up as food, nourishing her to reverse the curse and overcome a succession of lies, her 1,000 sisters of Solomon’s court, ‘tabering’ each other their sensual rulership over their husband and king.

Nah 2:7  And Huzzab [make one’s stand] shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering [play a sound {prattling}] upon their breasts.

These are some of the myths of romanticism: that a particular person is unique in inner and outer beauty and intelligence, inciting exquisite feelings of attraction to them and us; that the first few years of sexual curiosity and experimental delights should last forever; and that it should all happen intuitively, without guidance from elders or parents, as their examples are prominent by example, detrimental. We naively believe that we will learn the finer nuances of love along the way, without secrets, in constant company, work and raising a family, we believe, will never impede sexual interest or intensity.

Christ, the Lord of the Old Covenant, inspired Solomon through the holy spirit to critically examine the modern ideals of romantic love and to thoroughly explore what about his wives and his wisdom caused him and the husbands in his kingdom to experience marital discord and bitterness. Because the flesh is highly prone to corruption of body, mind, and spirit, instinctive feelings alone cannot help us hit the mark. Therefore, he endeavoured to create the ‘perfect’ wife (illusory in the flesh) in the Shulamite. In his Song of Songs, a rare few husband-and-wife elects get to enact the Shulamite version, physically and spiritually, in a beautiful way. Still, the rest of the Elect receive only the coveted spiritual version in and with Christ, their husband.

The opposite of love is hate

Perhaps the first yet most significant example of someone’s love contrasted with hate was Jacob’s dispassion for Leah. His hatred for her wasn’t so nasty that he couldn’t fulfill his ‘espousal dues’ (1Co 7:6).

Gen 29:29  And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.
Gen 29:30  And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
Gen 29:31  And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

Jacob’s love for Rachel and the rivalry with Leah typically embody the positive and negative aspects of lovers’ interactions, evoking potent emotions in both the cast and the audience and creating a volatile atmosphere of romanticism. Since the Bible is about two men, the Old Man and the New Man, paradoxically reconfigured as a Bride, it is one of the most multi-faceted, dramatically romanticised plots ever devised — the Bible’s many tales having inspired playwrights, musicians and poets endlessly for six thousand years.

In continuation of the realities of the contemporary term of the influence of ‘romanticism’ on carnal marriages, and next week, we will continue to review ‘How Romanticism Escalates the Idolisation of Women’, and, essentially, one’s wife.

Romanticism Holds Husbands to Ransom, Escalating the Idolisation of Women—An Artifice of The Great Whore, – Part 1

[Study Aired April 15, 2026]

Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. (Son 4:9)

How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. (Rev 18:7)

The objective of this study is to spotlight the insidiously harmful female tendency that, for a wife to show any interest in marital intimacy, her husband must consistently nurture her emotional affections daily. However, when her singular focus is on him, it is true, as he is glad to do so. The issue with overly emphasizing this romantic “invention” is that, since leaving Eden and burdened by her curse—symbolized by being ‘injured in her breasts’—endless emotional displays by a husband ‘injured in his privy and stones’ have never truly fostered a deep connection with any wife. Even akin to the ‘queen’ in Revelation 18:17, representing The Great Whore, who, and typified by Solomon’s 1,000 wives who have servants, handmaidens, and abundant riches at her disposal, such displays have never prompted their daily, focused, vibrant, youthful-like intimacy.

Romanticism gradually evolved over the centuries into an unquestioned social adage, upheld by women and wives as the primary means of feeling loved. Through men’s lust for legitimate and illegitimate sexual intimacies with women and husbands with wives, advanced by poets, playwrights and songsters and filling the coffers of corporate overreach, “romanticism” has become the incontestable anchor for female ravishment before she could seriously consider a potential suitor.

To elucidate this dictum, one may retrospectively inquire whether Christ ‘romanced’ His first wife in Old Israel and His Bride, today, through the same contemporary methods for her to feel ravished by him which modern women demand of men. This study aims to explore and substantiate the title, “Romanticism Holds Husbands to Ransom, Escalating the Idolization of Women—An Artifice of The Great Whore.” 

Ecc 7:27  Behold, this have I found, saith the preacher, counting one by one, to find out the account:
Ecc 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. 
Ecc 7:29  Lo, this only have I found, that God hath made man upright; but they [men and women] have sought out many inventions [H2810].

Inventions H2810 – 1. to think, plan, esteem, calculate, invent, make a judgment, imagine, count 

1- (Qal) 1. to think, account 2. to plan, devise, mean. Strong’s: From H2803; a contrivance that is actual (a warlike machine) or mental (a machination): – engine invention. 

Consistently stated in the earlier Introductory Studies, the ultimate difficulty Eve has with Adam is his substantial abdication of headship, meaning that he’s symbolically injured in his privy and stones, unable to consistently and righteously head and lead his wife, Eve. His now unconsciously feminized leadership doesn’t ravishingly contrast her femininity with his, defying the natural order of how God designed male and female attraction, and thus she is naturally feeling apathetic to be ravished by him, emblematically, another ‘female’. Unconsciously, that causes her an unsettling problem in not wanting sexual intimacy effectively with ‘another woman.’ To satisfy her sensory needs, as Adam does, she ambivalently requires the distinct contrast of each other’s body’s unique reactions to imprint their minds on and in each other spiritually in profound unity. However, since Adam gifted her, for the most part, his headship to her, his now characterized injured privy and stones, although fully functionally biologically, still profoundly represent his headship, the very thing her newly acquired “wisdom” upon her deception in Eden, she now chaotically has a love/hate relationship, biased towards hate.

Psa 81:11  But my people would not hearken to my voice; and Israel would none of me.

In Eden, the Serpent tempted Eve and deceived her into believing that she would become as wise as God. (Deu 6:16)  “Ye shall not tempt the LORD your God, as ye tempted him in Massah.” Massah means “despair” and “test” From H5254 – 1. to test, try, prove, tempt, assay, put to the proof or test. Thus, Eve tested Adam to see if he really was her head, and consequently proved that he wasn’t, so now she steps up to the plate as the ‘wise’ one, effectuating Ecc 7:23  “All this have I tried by wisdom; I [She] said: ‘I will get wisdom’; but it was far from me”. Wisdom H2451 – meaning 1. Wisdom a. skill (in war) b. wisdom (in administration) c. shrewdness, wisdom d. Wisdom, prudence (in religious affairs), remained far from Eve because she was deceived.

Notice that the holy spirit gave the term “wisdom” figuratively the female gender, typifying Eve’s tremendously powerful quest to be as wise as God.

Pro 1:20  Wisdom crieth without; she uttereth her voice in the streets: 
Pro 1:21  She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, 
Pro 1:22  How long, ye simple ones, will ye love simplicity [Naivete, open-minded {woke feminist methodologies to sustain dominance}]? and the scorners delight in their scorning, and fools hate knowledge? 

Since Christ, her Husband, has exalted his Bride, “she” is the one in her streets within the gates of heavenly Jerusalem, preparing herself for Him by passionately dedicating each day to ravishing her Lord spiritually rather than insisting that for her to feel the least bit aroused to begin intimacy, he must ‘romanticize’ her.

Pro 4:5  Get wisdom, get understanding: forget it not; neither decline from the words of my [Christ’s] mouth [whose kisses are better than wine’s amplified joy]. 
Pro 4:6  Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
Pro 4:7  Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
Pro 4:8  Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
Pro 4:9  She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

Mat 11:19  The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

It is the God-given wisdom that the Bride has been justified by her Husband’s faith that she is justified to bring forth her children, the world in the Resurrection to Judgment.

The Bride’s Wisdom G4678 is a combination of the meanings above in the Hebrew H2451 and G4658, which means – wisdom, broad and full of intelligence; used of the knowledge of very diverse matters.

1- the wisdom which belongs to men. 

2- spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs. 

3- The science and learning. 

4- The act of interpreting dreams and always giving the sagest advice. 

5- The intelligence evinced in discovering the meaning of some mysterious number or vision. 

6- Skill in the management of affairs. 

7- Devout and proper prudence in intercourse [discourse – note the spiritual intimate connection] with men not disciples of Christ, skill and discretion in imparting Christian truth. 

8- The knowledge and practice of the requisites for Godly and upright living. 

9- supreme intelligence, such as belongs to God. 

10- to Christ. 

11- The wisdom of God as established in forming and executing counsels in the formation and government of the world and the scriptures [by Babylonian Christian beliefs]. 

All from G4680 compared with G5429, representative of her heart beneath her breasts 1. intelligent, wise 2. prudent, i.e. mindful of one’s interests. And take particular note of where G5429 comes from in G5424 – 1. the midriff or diaphragm, the parts of the heart 2. the mind a. the faculty of perceiving and judging, [… meaning in her breasts, the epicentre of her emotions that drive her heart and mind to express their ministrations to her husband]. 

By connection, it is the Bride’s midriff and breasts being a “wall” in Son 8:10,  meaning 1. to fence in, block up, stop up, close up 2. to put to silence, when it says “I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.” Son 8:10, and not ‘then was he in my eyes as one that found favour’.

However, in Eden, Adam’s largely abandonment of headship over Eve caused her to now distrust his judgment in all matters, is evidently well grounded, since he was apparently right there beside her when she lusted with her eyes and no doubt her olfactory, touch and the overruling argument in her mind with the Serpent’s seemingly more rational viewpoint, that did God really say that they would surely die, when death in the brand new beast world they lived in, likely hadn’t yet had time to cause death be evident… so, and anyway, what did this esoteric meaning of death really mean — similarly to everyone in Noah’s time, what is rain and a flood until it happens; so, too, possibly was Adam and Eve’s wonderment at the idea of death. Since Adam let her down by not stepping up and enriching her emotional sentimentalities with his God-given masculine power and authority to be her most vibrant source of ‘natural’ arousal. She now, as do all women, feels cheated and resorts to solving the lack of leadership themselves—engendering the contemporary adage, “Women can do everything a man can do; even better.”

In Babylon, she now has a problem with desiring coitus, let alone daily semi-passive intimacies, which she and all women, unconscious of Eden’s curses, resist due to his lack of emotional connection—and nothing will deter her from that standpoint. Why? Because she, now leading in representing mankind and especially churches, craves beautiful things (doctrinally appealing sentiments) and all sensual pleasures that arise from her, aimed at men and husbands’ patently obvious arousals, with a dismissive eye-roll, even as she visually affirms them. Protracted anticipation is far more appealing than consummation, and to keep that heady appeal in control, she certainly doesn’t want coition to end it. So she sits as a queen, rich in sensual dainties just out of reach of the breathless males. Yet, like Ahola and Aholabah, she engages her breasts and other jewelled delights to a select number of dashing paramours to keep the laity and husband on their knees, keenly focused expectantly in ingratiating servitude for sensual opportunity. Accordingly, this study’s caption verses distinctly depict the result of the everyday ‘virtuous’ home-making wife’s swift acceptance of the now-dominating order of intimate ministrations, utterly unwittingly becoming an emblematic ‘adulteress’.

“For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life – (Pro 6:26).

How? Lord willing, we will see, in these studies, the deception of “romanticism” as the price he pays for the “bread” of her word and methodologies that demand it and no other way for her to even begin to desire to be ravished. However, all husbands, caught between the proverbial ‘rock and a hard place’, not deceived, know her intrinsic “inventions”. Yet, to have the craved sexual intimacies correspondingly spiritually to Christ from his Bride, although strongly resisted for its nature of self-sabotage, he must lavish her with emotionally romanticized gifts, signifying adultery. Thus, as Proverbs 6:35 says, “He will not regard any ransom; neither will he rest content, though thou givest many gifts.”

For this cause, meaning he is outrageously jealous of her, reversing the order of focus from him having to minister to her, romanticized with many gifts. The concept reverses Rev 19:7 to say, ‘Let him be glad and rejoice, and give honour to me: for the marriage of the Bride is come, and her husband hath made himself ready.’

In the meantime, he, as an Elect, recognizes that this is how he, too, spiritually treats Christ his husband, just as his carnal wife is most distasteful to him, where only God’s vengeance is wrought in timeliness, maybe in the Resurrection to Judgment (Rom 12:19). 

Men, dimwittedly innocent, appear to exhibit a more genuine form of love than women, who are socialized from a young age to fall in love with the concept of love itself. The grandeur associated with love — courtship, dates, gifts, celebrating her beauty, and the most potentially damaging enthusiastic encouragement from female peers —serves to “stir up and awaken her love” (Song 2:7), though, to be in love with love. Generally, a woman’s traditional notion of romance involves being elevated above her social standing by a distinguished man she encounters, who commands presence. Suppose the man of her interest demonstrates the potential to be a good provider, is protective, healthy, well-mannered, socially respectable, and possesses qualities aligned with higher social standing. In that case, she becomes enamored of the romantic pageantry. However, since Eden’s instigations of unrighteous lusts, women and wives, if they honestly searched their hearts, know that they use romanticism’s gifted immense power over men, and particularly husbands, they weaponise for their advantage—and men not deceived, damnably know it; his idolized and thus ‘injured’ privy, ruling his ‘breast’, to incautiously throw all red flags avoiding marriage to the wind, because she is so preciously beguiling. 

The dominance of the excessively emphasised concept of “romanticism” has become intricately associated with love, rendering it a fundamentally misguided aspect of the subject. We will first review the Lord’s definition of “love”.

Scripture heavily emphasizes that true, effective love for others, and most eminently a wife, is inseparable from loving Christ, as He is the source of love. The Bible directs that loving others is a natural overflow of living and walking in God’s love, and that we cannot truly fulfill this command without a relationship with Him. 

1Jn 5:3  For this is the love of God, that we keep his commandments: and his commandments are not grievous. 

By implication, one would expect scripture to state that ‘Adam loved Eve’. However, the first use of the expression “love” or “loved” in scripture is when God tells Abraham to sacrifice his son Isaac, “whom you lovest”.

Gen 22:1  And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. 
Gen 22:2  And he said, Take now thy son, thine only son Isaac, whom thou lovest [H157], and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. 

1Jn 4:7  Beloved [G27], let us love [G25] one another: for love [G26] is of God; and every one that loveth [G25] is born of God, and knoweth [G1097] God. 
1Jn 4:8  He that loveth not knoweth [G1097] not God; for God is love [G26].
1Jn 4:9  In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 
1Jn 4:10  Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 
1Jn 4:11  Beloved [G27], if God so loved us, we ought also to love one another. 
1Jn 4:12  No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 
1Jn 4:13  Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 
1Jn 4:14  And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 
1Jn 4:15  Whosoever shall confess that Jesus is the Son of God, God dwelleth [G3306] in him, and he in God. 
1Jn 4:16  And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. 
1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 
1Jn 4:18  There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 
1Jn 4:19  We love him, because he first loved us. 
1Jn 4:20  If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 
1Jn 4:21  And this commandment have we from him, That he who loveth God love his brother also.

Every nuance of the expressions referencing “love” has the same meaning, and has direct connections to the holy spirit’s abiding dwelling (dwelleth – G3306) within, with no prerequisite of romance. “Whosoever shall confess that Jesus is the Son of God, God dwelleth [G3306] in him, and he in God” –  (1Jn 4:15).  

Beloved G27 – 1. beloved, esteemed, dear, favourite, worthy of love.

Love G25 – 1. of persons a. to welcome, to entertain, to be fond of, to love dearly 2. of things a. to be well pleased, to be contented at or with a thing.

Love G26 – 1. brotherly love, affection, goodwill, love, benevolence 2. love feasts.

Love H160 – 1. love a. human love for human object 1. of man toward man 2. of man toward himself 3. between man and woman 4. sexual desire.

Knoweth G1097 – 1. to learn to know, come to know, get a knowledge of perceive, feel a. to become known 2. to know, understand, perceive, have knowledge of a. to understand b. to know 3. Jewish idiom for sexual intercourse between a man and a woman 4. to become acquainted with, to know.

Dwelleth G3306 – 1. to remain, abide a. in reference to place 1. to sojourn, tarry 2. not to depart 1a 

1- to continue to be present 1a c. to be held, kept, continually.

1Jn 5:2  By this we know that we love the children of God, when we love God, and keep his commandments.
1Jn 5:3  For this is the love of God, that we keep his commandments: and his commandments are not grievous.

Joh 6:63  It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

It is by God’s will that we, under the influence of Satan, have sensualized the notion of “romance” to amplify our lusts. So, commonly, when we say we love the opposite sex, that ‘love’ is heavily garnished sensually, almost always distorting the reasons to love another by God’s foundations of what constitutes love.

When the ‘root’ of our foundation of love is centered on ourselves, based on romanticism, numerous tribulations ensue, and the “root of life” in Christ, which bears the joy we ‘romantically’ desire, gradually diminishes.

Mat 13:21  Yet hath he not root in himself [in and by Christ], but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Mat 13:22  He also that received seed [The holy spirit’s inception] among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches [romanticism, eroticizing sensualities; doctrines], choke the word, and he becometh unfruitful.

First represented sexually, God’s love is the conception of the holy spirit in us, His Bride and Wife, to bring forth the fruit of our spiritual womb, the Temple and Heavenly Jerusalem above, in utter unity with Him by keeping his commandments.

Jupiter, or Zeus in mythology, symbolizes false divinity and is associated with the idea of descent from heaven. This narrative, broadly Babylonian, depicts humanity’s fall, reminiscent of the common fallacy of Lucifer’s (Satan’s) dramatic plunge from the presence of God, which serves as a sombre reflection on the world’s place in the cosmos—earthbound and struggling to rise again by its power and might.

In Revelation, we are warned: if anyone worships the Beast and embraces its mark, they will face dire consequences, tormented by divine wrath with no rest. Contrasting this fate are the saints, whose patience is noted—those who hold fast to God’s commandments and have faith in Jesus are blessed, resting from their labours of insisting that he arouse them, their delusional good deeds on works of the flesh, following them into eternity.

Rev 14:6  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 
Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

Furthermore, Revelation speaks of the abundance of temptation found in the Great Whore, whose influence, emanating from her emblematic breasts, has seduced nations and kings. The call echoes from heaven for the faithful to separate themselves, avoiding participation in her sins and the resulting plagues. This image conjures the reality that many, past and present, have worshiped humanity’s beastly nature, personified by a female figure—a representation that can ensnare both men and women alike.

Jesus challenges followers to prioritise their allegiance to Him above all earthly ties, including family and even their own lives. In Romans, we see the dire consequences of prioritizing creation over the Creator—a reminder of how truth is distorted into lies, leading to the worship of the creature, notably the woman, representative of mankind, rather than Christ and the Father.

The notion of vanity runs deep, for life under the sun can often feel futile, filled with vexation and dissatisfaction. While the moon, symbolizing femininity and churches, is a direct scriptural basis as a deity, and is worshiped in the hearts of Orthodox Christianity, reflecting Christ’s glory, seducing mankind into idolatry. Women, under the moon’s sway, can evoke passionate desires, leading to all sorts of misdeeds and moral decay, likened to the condition of ‘lunacy’—romanticism—that overwhelming lust designed by God to blind mankind to the Bride’s purpose.

Men and women are dreadfully emotional creatures, impulsively defaulting to decisions based essentially on the significations of a man’s privy and a woman’s breasts’ incitements. Because of Adam and Eve’s curses, neither can make a Christ-like rationale for mate selection. And since carnal Adam collectively represents mankind, men’s prominence as leaders and heads of wives and family, fades into ‘drone-bee’-like status, and where the female worker bees of the world’s churches and their false doctrines, effectively are royal jelly like food for the signified queen bee, the Bride of Christ.

Mat 15:13  But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 
Mat 15:14  Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 

Regrettably, in Babylon, awareness of and education in the necessity of dedication, self-awareness, growth, and mutual effort for maintaining a successful, healthy, and flourishing marriage are increasingly lacking. Women frequently focus on what they can gain from the marriage rather than what they can ‘minister’ to their husband, thereby neglecting the importance of personal development, collaboration, compromise, and empathy—qualities vital to fostering a resilient relationship. Such considerations are seldom included in women’s usual reflections, since their fathers, mothers and senior peers of righteous influence are first devoid of God’s word; consequently, they often experience feelings of burden and resentment towards the responsibilities inherent in marriage, feelings of enslavement.

Ultimately, this attitude stems from her curse and from a form of selfishness—an incapacity to acknowledge that there is another individual in the relationship who also requires consideration. Instead, their attention is predominantly directed toward satisfying their own desires—such as what she wants, how she prefers it, when she wants it, and her preferred methods—often neglecting their husband’s needs and emotions (… of course, always substantiated by our Lord’s experiences with Old Israel). Societal portrayals further complicate this viewpoint by erroneously implying that men are the ones hesitant to commit, while women are viewed as nurturing, fully committed caregivers. Since Eden, this misconception is inherently flawed. 

Ideal commitment, in fact, provides stability, predictability, long-term vision, shared goals, and collaboration—attributes inherently associated with a Christ-like man. Such a man is predictable, stable, forward-looking, and (ideally) thrives on Christ’s mind, which naturally leads him to desire marriage because he loves his fiancée and aims to build a shared life. Conversely, women tend to project their internal emotional turbulence onto men, living amidst chaos and drama, states that may serve to reinforce victim narratives and externalize blame for their circumstances. This internal chaos fosters a propensity to keep options open, live with one foot out the door, and assess relationships based on whether their needs are met or if their expectations for love and lifestyle are fulfilled. Such tendencies explain why, according to various studies, approximately 70% to 80% of divorces are initiated by women. Women’s reluctance to fully commit makes it easier for them to exit relationships when dissatisfaction arises. Men, by contrast, tend to invest emotionally and rarely contemplate leaving once they have committed; they tend to work through issues and seek a ‘fix it’ resolution to conflicts. When women withdraw from commitment, it hampers the possibility of resolving marital difficulties, leading to a clash of perspectives and unmet expectations. Many women feel unprepared for the realities of marriage, believing it will be free of problems, and thus perceive their own marriages as disillusioning when faced with inevitable challenges. 

No wonder marriages are in disarray when both spouses blur gender responsibilities, with the wife considering herself the more logical head of the home and her husband’s eyes “blemished”, meaning any defect that obscures righteous discernment.

Mat 6:21  For where your treasure is, there will your heart be also. 
Mat 6:22  The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 
Mat 6:23  But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 
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 [Ones self-righteousness, in this case, leadership roles]. 

Lev 21:16  And the LORD spake unto Moses, saying, 
Lev 21:17  Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. 
Lev 21:18  For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 
Lev 21:19  Or a man that is brokenfooted, or brokenhanded, 
Lev 21:20  Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
Lev 21:21  No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 
Lev 21:22  He shall eat the bread of his God, both of the most holy, and of the holy. 
Lev 21:23  Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them. 
Lev 21:24  And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.

King Josiah exemplifies the drive to eradicate idolatry within his kingdom, dismantling the practices that turned people away from God—including the worship of celestial bodies. And as Jesus healed those afflicted with various ailments, His power over demonic possession gives hope to the lunatic—the one shackled by desires for women, and women’s determination to keep men focused on her, leading to unwitting destruction, physically pointing spiritually.

The dynamics of marriage shift dramatically with the lens of authority. When a husband kneels before his fiancée, ostensibly to propose, he unwittingly submits his leadership to her whims, positioning her as an idol. This ritual symbolised a more damnable reality—many men become mere drones in the hive of worship that surrounds female idolatry, and the often unfulfilled expectations of marriage stir a longing that transcends simple physical desire. Consequently, the concept of romanticism is born in Eden with Adam’s submission to Eve. Now, utterly deluded that he can win her affections through romanticism, facilitating her John Keats ode of “endless bliss”, she soundly rules him sexually to her dogma; starkly and fearfully reminiscent of the Great Whore’s ruling doctrine. 

As we explore this theme further, we recognise that the romanticism surrounding women often surpasses even men’s pursuit of erotic experiences. This creates a complex dynamic—a manifestation of Eve’s curse that resonates through generations, perpetuating cycles of sentimentality that clash with spiritual obligations. In the following discussions on “Romanticism Escalates the Idolisation of Women,” we will delve deeper into the intersections of desire, worship, and the spiritual implications of these societal narratives.

What draws a couple together in ravishment evolves into romanticism, which involves sharing the same mindset. Jacob’s first response to Rachel is for her beauty and her understanding of the outdoors, shepherding her father’s sheep; sheep being indicative of a unified government of one mind, following their leader, eventually for the ‘field’ of mankind; a mind that causes unity in marriage that is so connected to the same spirit, it mutually ravishes their mind and spirit to engage their bodies coitally. Initially, the modern definition of romanticism never entered into Jacob and Rachel’s relationship. For want of a better expression, what was Godly-‘romantic’ was their unified mind and spirit, ultimately celebrated in coital marriage. Even though work for a man in building his business is essential to having something to present to a prospective wife, it IS his works; they represent the works of the flesh that cannot be carried forward into the Kingdom. Nobody can enter the Kingdom based on their carpentry, herd tending, metalurgy, dam building, mechanisms of instruments of war or any other occupation. He enters into what Christ has built in him by His works in the spirit. Accordingly, Jacob was designed by God to dwell in tents; he was likely disengaged from worldly occupations, for in his spirit, he knew those physical practicalities were vital to living, but couldn’t sustain a decent society without righteous governance and its compliance. God was preparing his heart, mind, body, and spirit to rule with the principles that righteously govern society and, ultimately, unity in life eternal.

An Insidious Destructive Dogma: 

Women and wives’ idolisation of romanticism rules over husbands, enslaving them desolately to indulge wives’ endless fantasies. 

Ideally, sex between a husband and wife symbolizes their united mind in Christ; therefore, it signifies His ravishing word that unites them spiritually erotically (Son 4:9). Daily exercising that ‘eroticism’ spiritually, is what the Bride does, epitomising her resting in Him from her insistence on romantic fantasies, now clearly seeing that her Lord’s methodology is an infinitely superior ‘romanticism’, we shall see, the Shulamite creation of Solomon’s enthusiastically engages. Having finally found her superior purpose of being made for one man, incredibly amplifies her reason to eagerly engage with her Husband, and fulfil her every emotionally intimate need, physically and spiritually. It’s about her submitting to learning about His inner workings, not about her declaring that he doesn’t understand her so that she can feel intimately and emotionally connected. In a carnal marriage, those bright, daily intimate conversations and affectionate touch directly correlate to the Bride’s daily connectivities with her Husband, Christ.

Heb 4:9  There remaineth therefore a rest to the people of God. 
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 
Heb 4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Romanticism is rooted in the core sensuality that emerges from each gender’s erotic desires, as indicated by the Privy and Breasts studies. This desire for stimulation from the opposite sex is heightened when both individuals share similar ideologies. When one party presents themselves visually with elegance in both dress and demeanor, their social value increases, creating a romantic illusion that enhances the possibility of an erotic connection. Women, in particular, often find themselves captivated by an endless fantasy of sensual attention, encouraging their man to keep the ‘goodies’ flowing for them to feel loved as more valuable than morally indecent business advancements.

Even though Delilah and Samson nefariously played each other to gain power over the other’s nationality, Delilah, entrenched in female machinations, no doubt delighted in having that heady, seductive, romantic power over Samson. 

The ingratiating Old Man Adam, always seeking to please his wife, asks, “How can I support you when you need me most?” Evoking an ‘inventive’ air like Delilah to Samson, and expressed with a pout — ‘You don’t love me; if you loved me, you would tell me.’ It all amplifies the turbulent romanticism that females, in particular, thrive in, demanding that their emotions be sensualised to feel loved. It is especially true for a harlot, feigning in the theatre of exaggerated attention upon her patron, since she has no vested interest in a unified spirit (Pro 7:7-27).

Jdg 16:5  And the chiefs of the Philistines came up to her, and said to her, Make use of your [feminine] power over him and see what is the secret of his great strength, and how we may get the better of him, and put bands on him, so that we may make him feeble; and every one of us will give you eleven hundred shekels of silver. (BBE)

Jdg 16:10  Then Delilah said to Samson, See, you have been making sport of me with false words; now, say truly how may you be put in bands? 

Jdg 16:15  And she said to him, Why do you say you are my lover when your heart is not mine?

He who pleases her romances the idol.

Ecc 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. 

We can imagine her feigned sulkiness in the following verses, as she caressed his hair and face, both of them flirtatiously enjoying the romantic charade, villainously.

Jdg 16:13  And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web. 
Jdg 16:14  And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. 
Jdg 16:15  And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. 
Jdg 16:16  And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death; 
Jdg 16:17  That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. 

Women’s relentless craving for romantic fantasy quietly repulses men, who feel obligated to sustain the likes of Valentin’s Day, lest their women’s conditioning to feel unloved be affronted reflexively. Still, men cannot ignore their womenfolk and wives’ insistence on it, because of their constant and annoying fear of their amatory pursuits being cut short; he is doubly shackled, they both silently acknowledging his enslavement to his privy’s demands—to him, her subjugation of his honour and respect of his headship, he hates, yet submits. 

In Babylon, women ultimately view sex as an irksome necessity to sustain some semblance of marital functionality. They demand that they must be romanticised to ‘feel’ loved. He must whisper smooth, tingling sensations in her ears, validating her beauty, which he has come to realize through experience doesn’t guarantee advanced intimacy, akin to spiritual deceit, a form of worshipping ‘calves’.

Isa 30:10  Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 

Hos 13:2  And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.

For many men, solitude often brings a sense of tranquillity that is hard to achieve in the complexities of relationships. Much like the experiences chronicled by Solomon, the quest for fulfillment can lead a Babylonian man to seek sexual gratification with countless women. However, this pursuit often comes with the heavy burden of avoiding a partner who might threaten to dismantle the peace he has painstakingly built, seizing his wealth and security. The world sees this as tragic; the real victims in this scenario are the children, who find themselves caught in the crossfire of adult discontent. Deprived of a stable masculine influence, their formative years become a confusing tapestry of emotional challenges, leaving lasting marks on their development and understanding of healthy relationships. The major problem with the world’s view is that if the parents had their foundation of love patterned after the Shulamite’s knowledge of her Lord’s methodology, the children wouldn’t be in this quandary. In the meantime…

Pro 21:9  It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.

Jonathan’s love for his dearest friend, David, starkly endorses these bothersome realities that the breast-injured Eves of the world bring to marriage. The principle that gender doesn’t extend to the Kingdom of God indicts women’s intrinsic psychopathy, an experience of evil inevitably brought to marriage, as Old Israel, ad nauseum depicts, emblematic of the Bride’s journey through much tribulation, becoming the royal female protagonist in submission to Husband, Christ.

Mat 22:30  For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 

Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

A man genuinely in love or imagining that he is in love with a girl of his lust (There is righteous lust as there is illicit lust. 1 Tim 3:1 G1937. G2372) knows that if he can consistently play an engaging tune on her emotional strings, she will perceive it as love: a glorious romantically bonded feeling longing for it to last forever — for the Shulamite in the Song of Solomon, it does!

2Sa 1:26  I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
2Sa 1:27  How are the mighty fallen, and the weapons of war perished! 

There’s the answer. Women’s (the churches and the flesh) intrinsic complexities are a temporary phenomenon to bring forth the Manchild Christ for the recreation of Christ in his Christs and sons of God. It is depicted in Jonathan and David’s love for each other, spiritually transcending that of the immense sexual appeal of a woman. The profound comprehension of love exhibited by Jonathan and David exemplifies the spiritual love between Christ and His Bride.

For the Elect of God, the hope of love is initially romantic, and genuine romanticism is strongly activated when a man chooses his wife upon her acceptance. However, women, influenced by men’s lust, place the pursuit of romanticism first and foremost, before being chosen, when it should stem from their espousal commitment, exemplified by the Shulamite in the SoS. 

Undefeatedly, the world’s version of romantic love is transactional, and women, in particular, believe their beau should love them unconditionally as they are. Paradoxically, and without Christ’s commands, men must accept the female’s perplexities of birthing love in pain using her romantic methodologies — torridly, a match made in heaven for an experience of evil.

Women, driven by their enduring pain to seek romantic fulfillment, mistakenly believe it to be love, masochistically perpetuating their control over men’s breathless worship of their image. In contrast, men seek approval for their equally enduring lust and conclude romance. What a hopeless combination. Let’s not get into online video female body and fashion influencers and every female elevating fetish imaginable; they are downright humiliating… but they don’t care.

The Female Idol – Fastened with a Nail

Study 10

Part 1

[Study Aired April 11, 2026]

Deu 4:15  Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire:
Deu 4:16  Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

For anyone other than the Elect of God, to read thus far, in these preliminary reviews of the origins of the Bride of Christ, they all depict an unflattering portrayal of no better description and moral price she pays than that of a whore. Only she understands her God-given worth, recognising that she has relinquished every aspect of herself to acquire that field of buried treasure, the priceless pearl of her Husband’s righteousness to be His Wife. Indeed, it is He who has sacrificed the greatest price of all in redeeming her from among equally flawed humanity, to reflect the sinless path her Lord and Husband has travelled for her to likewise mirror and save her billions of brothers and sisters since Eden.

This study reviews the origin of idol worship, which strangely originated in Eden, due to Adam’s lust for every sensual detail of Eve, representing mankind’s self-proclaimed god-status. So, what is the definition and reason for men’s idolisation of women?

The creation of an idol to worship is generally driven by a deep human need to make the invisible, transcendent, or abstract aspects of life tangible, controllable, and emotionally comforting. It is an act driven by both psychological and emotional motivations, often arising when individuals feel overwhelmed, fearful, or seek a tangible source of meaning, security, and love.

But first, our God’s commands on the veneration of anything substituting Him.

Exo 20:3  Thou shalt have no other gods before me.
Exo 20:4  Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
Exo 20:5  Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

And for this study’s purpose:

Deu 4:15  Take ye therefore good heed unto yourselves; for ye saw no manner of similitude [1. form, image, likeness, representation, semblance] on the day that the LORD spake unto you in Horeb out of the midst of the fire:
Deu 4:16  Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, 

As we examine the following five main reasons people adopt an idol, consistently compare them to Adam’s worship of Eve, and highlight how men, especially husbands, invariably worship women and especially wives.

The irony is that wives, and indeed all women, experience a love/hate relationship in wanting to be worshipped, which comes with a sexual price to symbolically pay later in marriage for their youthful paraded appeal (Isa 3). The depiction of sexuality being overly eroticised and saturated in Babylon causes a woman seeking a stable relationship with one man to lose her ‘imprinting’ sexual joy amid numerous hookup experiences. She becomes “old in adulteries”, whereby her “secret parts” are not just discovered by her Lord, but also her husband, who laments the ‘stink’ of a tardy, sexually unresponsive mind, bruised and scarred from old adulteries (Eze 23:43). In a marital match made in an idiomatic hell, she becomes desolate of the desire to minister intimately with her husband. Of course, her image comes with the caveat that she mirrors her husband’s spiritually worse condition, he having facilitated her idolisation to be scripturally ascribed the now considered derogatory term, “whore”.

Isa 3:24  And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.
Isa 3:25  Thy men shall fall by the sword, and thy mighty in the war.
Isa 3:26  And her gates shall lament and mourn; and she being desolate shall sit upon the ground.

In the following primary ways, individuals, characterised by women’s unwavering conviction in the reality of their sensations through sensual experience, consider this to be of greater significance than the long-term outcomes of rational logic, even if they are subsequently ‘deceived.’  I look forward to the post-study discussion, where Body members are inspired by the holy spirit to explore more intriguing realities in the flesh, represented spiritually, than are presented here.

The key emotional motivations for creating and worshipping idols include:

1 The Need for Security and Control (Fear Reduction)

Since leaving Eden, when faced with uncertainty, danger, or the “invisible” nature of a transcendent God, human beings often turn to tangible idols to create a sense of safety. Relief is created from:

Anxiety and Fear: Fear of the unknown or of disasters (such as sickness, famine, or war) can cause people to cling to visible objects or figures that seem stronger than they are, such as idols, wealth, or power. In Adam’s case, the fear of not pleasing Eve and losing his sexual access, and Eve’s patent fear of Adam’s unreliability as her head. Now, creating an inscrutable, chaotic mindset, she feels psychologically stimulated by possessing sensual power over him. However, internally resentfully, she recognises that to have a strong leader guiding her, she needs to satisfy his sensual cravings.

The Illusion of Control: An idol is something a person can see, touch, and move, creating the illusion that they can manage their own fate or manipulate the spirit world into granting blessings, whereas a sovereign, unseen God requires trust and surrender. What a classic description of what Eve’s easy deception concluded, “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” – Gen 3:6.

Anxious Attachment: Characterised by women, individuals with a high need for reassurance often turn to idols to feel protected and secure.

2 The Desire for Tangible Connection (Relational Needs)

Human psychology often finds it difficult to relate to a purely abstract or distant deity. Idols provide a “relational presence” that feels closer and more responsive to emotional needs.

Need for Comfort and Soothing: Idols (both ancient and modern) act as intermediaries that make God feel near, personal, and reassuring. Notice that all of these highly emotive feelings originate in the very beautiful Eve that Adam is besotted with, thus injuring him in his privy and stones to which he, too would much rather submit to what is tangible by what he can see, and touch in Eve, that she and he can unmistakably observe in his ravishments—indeed for Eve a fascination, comfort and soothing reassurance later weaponised by the sisterhood for the elevation of her “image”. Rachel’s act of safeguarding her father’s “teraphim,” a household idol, by sitting upon it, close to her privy—especially during her menstrual period—underscores numerous traits associated with idol worship commonly observed among women. Ironically, Rachel’s menstrual blood next to the idol was a double witness against the ritual of her impurity (Gen 31:30-35).

Friendship and Belonging: Modern celebrity or fan worship serves as an emotional escape, offering a sense of companionship and community to combat loneliness.

3 The Need for Meaning, Identity, and Significance

Idols are often created to satisfy the deepest hunger for a purposeful life, value, and meaning.

Self-Exaltation and Value: People may elevate items like success, money, or beauty to the status of an idol, looking to them to feel significant, validated, and worthy.

Filling Voids: Idol worship can be a compensatory mechanism for deficiencies in a person’s life, such as lack of parental love, low self-esteem, or a lack of personal purpose—of course, engendered in Eve by the self-emasculated Adam.

4 Desire for “Easy” Worship or No Constraints

Unlike worshipping a transcendent Creator, who requires moral changes and surrender, idols are often created to fit personal and more easily experienced preferences—typifying an emasculated ‘another Jesus’.

Comfortable Deities: Idols are “silent” and do not impose rules or demands, allowing the worshipper to feel they are in charge of their own lives while still having a “god” on their own terms. There is nothing like a god who doesn’t answer back to condemn one’s actions—and neither does Adam, to Eve, and thereafter in the bedroom do husbands to their wives rulership.

Psa 115:4  Their idols are silver and gold, the work of men’s hands.
Psa 115:5  They have mouths, but they speak not: eyes have they, but they see not:
Psa 115:6  They have ears, but they hear not: noses have they, but they smell not:
Psa 115:7  They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.

Avoidance of Disappointment: Real-world relationships and people can be disappointing, leading individuals to project their hopes onto a “perfect” idol that will never reject them.

5 Cultural and Social Conformity

The emotional need to belong can drive people to adopt idols to fit into a group, like 40,000-plus  (physically) mostly Jewish worshipping Christian denominations (Rom 2:28-29).

Imitation: People often adopt the idols of their surrounding culture—such as success, material comfort, or entertainment figures—because it is comforting to follow the crowd, as did Solomon’s harem of 1,000 wives, united in methodologies of marital ministrations, while each, and typical of the polygamous times, cunningly vying for the prestige of being the most loved wife (Gen 29-30, 1 Sam 1, Gen 16, 21).

These highlighted elements definitively indicate the character of idol worship, specifically highlighting men’s veneration of women and wives to their female counterparts’ boudoir’s instrumental advantage.

It is one of God’s most revealing truths that the Orthodox Christian world cannot deeply meditate on the idea that women represent churches. They will passively hear or read it, even have the simplicity explained to them, but they lack the spirit to grasp the topic passionately. And multiple churches, beyond a single church, one faith, and one God, clearly reflect polygamy authorised by Moses because of Israel’s hardened hearts—without the holy spirit fighting against unrestrained lust to possess many wives, satisfying Solomon-like desires for the mind, body, and spirit of different wives or harlots—leading to chaos and endless discontent. Without the authority of a righteous husband to uphold God’s word, and with a wife who honours and respects his God-given authority, unresolved discontent will inevitably arise, tearing apart the unity of mind and spirit, as symbolised by unified sexual union. If such union occurs amidst this disunity of spirit, it is, in essence, lustful and unwholesome.

Mat 19:7  They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
Mat 19:8  He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
Mat 19:9  And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

2Co 11:2  For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 
2Co 11:3  But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

Eve, regarded as the mother of all living, was initially captivated by Satan, the originator of questioning the veracity of God’s word. Once the contrary thought is conceived and validated through personal wisdom, represented as gold and silver, an idol of the heart is thereby moulded, beginning within the woman who symbolises the church, thus perpetuating and substantiating Eve’s desire to be wiser than her husband, spawning endless emblematic harlot churches—sustained by all men and husbands as did Adam with Eve standing idylly by since, and initially in Eden, he couldn’t stand the thought of Eve dying, relegating him again to being alone without a helpmeet.

Eze 14:9 And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.

Isa 31:7 For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. 

Accordingly, idols always represent false doctrines, the merchandise of the Great Whore Adam, who effectively ‘pimped’ his wife to the Serpent’s spiritual insemination to be as gods.

But for Christ’s strength alone, his Elect are well conversant with their powerlessness in being able to put to flight the unassailable authority of the Beast, they are. We also know the meaning of the seven heads and ten horns. Consequently, for this study, we will focus on how easily compliant men idolise women, and thus destroy virtuous marital relations; and, yet again, knowing that she represents the Great Whore, the world’s religiosity guides and rules mankind’s governing ideologies, and all because he was the signified first whore.

A Beast that can be ridden and guided along the path its rider skillfully directs is a ‘broken-in’ and subdued animal, doing all its owner’s commands. Paradoxically, the Woman in Rev 13:4 is highly skilled at seducing and taming him to be ridden; notwithstanding, the Beast’s ultimate turning upon her and burning her with fire has parallels with Adam reversing his curse, as does Christ with the Bride.

Rev 13:4  And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

Rev 17:3  So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

Rev 17:6  And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Rev 17:7  And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

Rev 17:18  And the woman which thou sawest is that great city, which reigneth over the kings of the earth. 

1Co 1:27  But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

1Co 1:28  And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1Co 1:29  That no flesh should glory in his presence.

The practice of ‘breaking in horses’ has, in recent years, been replaced by a far better method called “Horse Whispering”, which is much less violent both psychologically and physically to the animal and achieves calm compliance much more quickly. Its principles and methodology, described below, are startlingly parallel to a Whore’s cajoling incitements of a man’s intrinsic lusts and total submission. Many of these methodologies, the everyday Babylonian Christian wife, unaware of their harlot correlations, controls her husband just as skilfully as seen in Eccl 7:23-29. However, when reading the ‘Beast Whispering’ principles below, please remember to juxtapose them with how men and women idolise women.

Key Principles of Horse Whispering Synonymous of Christ’s Spiritual Whispers

Before getting into the attributes of ‘Beast Whispering’, it is worth reviewing a cut and paste from a previous study on “Breasts”, and that of “whispering”.

Eph 2:2  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Eph 2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and [The incipient Bride was…] were by nature the children of wrath, even as others [remaining in Babylon]. 

H5175 Serpent – 1. Serpent, snake. From 5172 – 1. To practice divination, divine, observe signs, learn by experience, diligently observe, practice fortunetelling, take as an omen a. (Piel) 1. To practice divination 2. To observe the signs or omens. Strong’s: A primitive root; properly to hiss, that is, whisper a (magic) spell [in one’s mind]; generally to prognosticate [Prophesy].

1Sa 10:6  And the spirit of the LORD [H7307 – 1. Wind, breath, mind, spirit a. breath] will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man [first negatively, the father of lies, following, positively, the mind of Christ all whispered in our hearts and minds spiritually].

1Ki 19:11  And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:
1Ki 19:12  And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still [H1827] small voice. 

Still H1851 – 1. whisper, calm, silence. From H1826 – 1. to be silent, be still, wait, be dumb, grow dumb. From H1724 –  1. to astonish, astound.

Small H1851 – 1. thin, small, fine, gaunt. From H1854 –  1. to crush, pulverise, thresh.

From those meanings, we can identify some ways the holy spirit is heard. Like a horse trainer whispering, Christ’s word—just as the Serpent’s was to Eve—is symbolically ‘whispered’ into our ears, into our mind’s hearing, also by sensory, nuanced expressions. Although it is spiritually conceptualised, heard in our mind, it, and like the horse whisperer to the horse, is incredibly powerful in motivation to want to obey the supreme’ horse whisperer’s’ voice, even ‘crushing’ all opposition to change.

Key Principles of Horse Whispering Synonymous with Christ’s Still Small Voice

Non-Verbal Communication:

It heavily relies on body language, tone of voice (often low and hushed), and consistent, subtle cues rather than loud commands or physical force. It is highly denotive, spiritually, that Eve heard the Serpent, the prince of the power of the air, by the terminology scripture used, saying that he “subtly said” the deception to her.

Gen 3:1  Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said [H559 –1. to say, speak, utter a. (Qal) to say, to answer, to say in one’s heart, to think, to command, to promise, to intend] unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Well, how about that? {Pro 7:9  In the twilight, in the evening, in the black [Indicative of the Shulamite compared to Solomon’s 1,000 wives] and dark night: Pro 7:10  And, behold, there met him a woman with the attire of an harlot, and subtil of heart. Pro 7:11  (She is loud and stubborn; her feet abide not in her house:} That loudness mostly isn’t verbal, it, and like the allurement of the Babylonian churches, is in what she does in her beguiling walk, highlighted by her attire—if done righteously, we shall see, is a particularly engaging ravishment by the Bride for Christ.

Understanding Horses’, the Beast of Mankind’s Behaviour:

Practitioners study and apply knowledge of horse instincts, their herd mentality, and how they communicate through their senses and body language to better understand and respond to their horses’ needs.

Paraphrased: Women intrinsically study and apply knowledge of Beast-like men’s instincts (including other women’s female instincts, always indicative of churches’ artifices), their herd mentality, and how they communicate through their senses and body language to better understand and respond to their lustful needs.

Building Trust and Respect:

The primary aim is to create a strong bond with the horse, making the horse feel safe and comfortable with the human. In Babylon, her primary aim is to create a strong sensual bond with the man, making him feel safe and comfortable with her machinations.

Calm Confidence:

The human must project a calm, assertive, and confident presence, which horses recognise as effective leadership, avoiding harsh or frightening tactics. How else could the Great Whore gain control of mankind but to insidiously gain control over thousands of years? Consequently, a woman and wife, having learnt subtlety from the Serpent, presents a calm, assertive, and confident demeanour, which paradoxically men and husbands recognise as effective leadership. This approach involves refraining from harsh or intimidating tactics, veiling the humiliation of their sexual prowess.

Positive Reinforcement:

Good behaviour is rewarded, often with gentle touches (like an ear massage), verbal praise, or a tasty treat, thereby strengthening the connection—indicative of carefully managed intimacies by a wife for her restraining advantage.

Pressure and Release:

This technique involves applying gentle, specific pressure to guide the horse, then releasing it as soon as the horse responds, showing the horse that yielding to the pressure results in relief and cooperation.

[This technique involves applying gentle, specific romantic pressure to guide the husband, and then releasing the pressure as soon as he responds consistently, showing him that yielding to the pressure results in relief and cooperation. A parallel to the manipulative adage, “Happy wife, happy life”.

Observation and Listening:

Just as women are innately attuned to nuanced social feelings, a skilled horse whisperer takes the time to observe the horse’s responses, listen to their “vibrations,” and carefully note their physical and emotional cues to understand what the horse needs. It mirrors a woman’s heart like snares and nets for her target man-beast’s sensual need sufficient to subdue him and safely ride.

Goal of Horse Whispering:

The ultimate goal is to achieve willing cooperation and a strong, trusting relationship with the horse, making training easier and helping the horse overcome past negative experiences or trauma.

Of course, while those correlations have startling parallels, they drolly resonate with the substitution of Babylon’s way of a maid with a man. (Pro 30:19)

Fittingly, in keeping with men worshipping women, the ultimate defilement of a man by a woman is his wholesale and richly sensual submission to her, the veritable Queen of Heaven’s Beast-Whispering prowess, riding the gelded docile husband.

Jer 44:17  But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals [Bread, food, grain – the brawling female, the church, fights to sustain], and were well [… deceived not sick], and saw no evil. 

A secondary and potent extension to burning incense to the Queen of Heaven, and in offerings of bread, grain and wine, the riches of her sensualities (doctrines), according to the idols of their hearts (Exe 14:1-9), representing Babylonian Christianity’s idolisation of “days, months, times and years” directly represents the idolisation of women. Men are already easily and drearily ensnared by women, but what is of greater importance to her is the endorsement of her standing among other women.

Jer 44:15  Then all the men which knew that their wives had burned incense unto other gods [The Queen of Heaven] and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,
Jer 44:16  As for the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.

While it isn’t biblically recorded that Israel worshipped the Mesopotamian and Canaanite goddess Inanna, the Queen of Heaven, the Babylonians did so while in the Promised Land. Therefore, it is reasonable to believe that the Israelites classically adopted the customs of their Babylonian captors and worshipped her. In fact, the Semitic goddess Astarte is one of many variations of the goddess Inanna.

Jer 10:2  Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. 
Jer 10:3  For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
Jer 10:4  They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.

No one in Babylon considers the natural heterosexual coital act degrading of their beautifully designed privies. Women who deeply revere their bodies and are energised by the admiration of other women—much more than by any praise from men—share this perspective. For women, it is a man’s privy, the core of his desires, compelling him to validate their intense emotional needs that go beyond physical intimacy. It is her most valued possession (in a negative sense), which she cunningly guards by controlling intimacy in her private space, always close to him but paradoxically distant. For the nominal first five years of marriage, he never wearies himself, hoping to attain her nirvanic pleasure in unity with his—with her hands like bands, a riddle she delays forever, dissociating the inevitability of his discovery of her innate artifices. The Adams of the world, in being fearful of further insulting Eve’s intelligence for her intrinsic schemes, neutered, afraid of naming the condition to be called misogynistic (a hate of women), fix her, nail her in place, her rulership over him, and an idol is born. It is that idol the Shulamite Bride of Christ tears down, and instead, virtuously never wearies herself in searching to understand her Husband, for what ravishes Him!

Rev 14:4  These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 

Isa 40:28  Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding [Note: Nobody searches, nor can know Christ bar those he chooses; giving power to his Bride to reverse her curse, and worship Him through his kisses unrivalled spiritual arousals]
Isa 40:29  He giveth power to the faint; and to them that have no might he increaseth strength.
Isa 40:30  Even the youths shall faint and be weary, and the young men shall utterly fall:
Isa 40:31  But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. 

Men’s indifference to their runaway passion for the female form insidiously destroys their God-given headship over women, and distinctly their wives. Most hormone-driven young men focus their lives on female sensuality, exemplified by Samson, who was a Judge of Israel, symbolising how every husband’s status of headship and authority is invariably weakened by their submission to women’s influence. Whereas the young women today, equally alert in their seemingly perpetual ‘season’ when they choose, yet mostly rationally in control of their arousals, detach themselves more easily and pursue worldly education over passion—at least during the week. Typified by Old Israel for her Lord, and signified by every woman and would-be wife against her husband’s ardour.

Pro 20:29  The glory of young men is their strength: and the beauty of old men is the gray head.

We are reviewing the meaning of ‘Idol Worship’ and how the day and night worship of women has succeeded every other form of worship by men and women, effectively identifying them both as self-worshipers—worshipers of the flesh, and thus fastening their ‘mark of his name’, the number of the beast by the number 6 (Rev 13:18).

Deu 17:3  And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded.

Rev 14:11  And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

As is the term whore, the term “idol” is not mentioned in scriptures until much later; remembering that just because a thing isn’t mentioned scripturally doesn’t mean it isn’t evident in Adam and Eve’s or our carnal minds since Eden. It is first seen in 1 Kin 15:13, and to the discerning Elect, is manifestly evident in Eden of Adam’s worship of Eve!

1Ki 15:13  And also Maachah his [Jeroboam’s] mother, even her he removed from being queen, because she had made an idol [H4656] in a grove [Astarte – ‘the Canaanite goddess of fortune and happiness’ – yes, classically seeking her emotional fulfilment]; and Asa [‘healer’, indicative of Christ and Solomon] destroyed her idol, and burnt it by the brook Kidron.

Idol – H4656 1. horrid thing, horrible thing [doesn’t describe what an idol represents, or does to cause horror] – H6426 – 1. (Hithpael) to shudder, tremble. A terror.

All husbands, soon after marriage, dolefully see that before marriage, they overemphasised their ‘love’, which they didn’t see, or didn’t care, as lust for their wives, a validation that she gratefully pocketed to her advantage. Accordingly, his lust and idolisation of her became a ‘horrid thing’ realised too late for them both! Now, he is ‘terrorised’ by never being sufficient for her sentimental needs—the principle overworked, I know, but, with her ‘hands like bands’ (Ecc 7:26), is the nature of being locked-in to idol worship.

The following scriptures provide a more graphic representation of an “idol”, particularly in reference to worshipping and amplifying in subservience the female phylactery (Mat 23:5).

2Ch 33:7  And he set a carved [graven] image, the idol which he had made, in the house of God…

2Ch 33:15  And he took away the strange gods, and the idol out of the house of the LORD…

Isa 66:3  He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

Zec 11:17  Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.

Act 7:41  And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 

1Co 8:4  As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 

1Co 10:19  What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 
1Co 10:20  But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 
1Co 10:21  Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.
1Co 10:22  Do we provoke the Lord to jealousy? are we stronger than he?

From those verses, we conclude that an “idol” is anything in our hearts that replaces God, thus provoking him to jealousy that we should think that our glorifying and reliance on things are stronger than Him—termed “a horrid thing; abominable”. It first happened in Eden, when Adam effectively bowed before Eve, consciously surrendering to Eve’s ‘well-favoured’ beauty over God’s, signifying her strength over his, and engendering idolised worship. As typified by Adam with Eve in Eden, the harsh reality is that men must be obedient and submissive to female-gifted dominance—accepting her unconditionally, never questioning her fashion choices, supporting her regardless of his authority, and not challenging moral boundaries—undermines his authority and ultimately makes him unattractive, despised, and vastly diminishes his sex and leadership appeal. From that point on, Satan has tricked men and mankind for 7,000 years into loving a flawed human being instead of God.

Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 
Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. 
Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
Eze 16:16  And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

Deu 7:25  The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God.
Deu 7:26  Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing. 

Jer 17:5  Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh [For this cause, the worship of women] his arm, and whose heart departeth from the LORD. 

Upon Adam’s exile from Eden, having abandoned God as their head, mankind did whatever they thought was right in their minds, emotionally driven by their hearts. Eve, representative of all women, we will see, is the most potent ‘sleeper cell’ like idol embedded in their husbands’ hearts. Because the world outside of Eden was dreadfully dangerous, full of wild predatory animals, poisonous snakes, insects and unseen diseases, not to mention famine, life was tenuous. Women, the weaker vessel, couldn’t escape the reality that to merely survive, they had to have males, and specifically a husband, rule over them (Gen 3:16). To counter that troublesome reality, her most effective tool for maintaining her power was her incredible sensuality, which husbands readily idolise.

As we know, some tribes, through logical reasoning and sensory experience, worshipped the sun because they believed it, not God, was the source of physical life and energy. Whatever various tribes deemed the source of survival and richness, they identified it as their god to appease, be it the sun, fire, volcanoes, fish, dogs, cats, crocodiles, or even other men. If that god wasn’t indulged, it could become displeased and angry, and withhold its ministration—appallingly resemblant of wives in carnal marriages, representing mankind’s petulance towards Christ. Ultimately, clandestinely, it is a power struggle to which all Christ-forsaking self-emasculated men submit to their wives, their temple’s greater authority to be quieted with sensual gifts—as always, representing the Great Whore.

Eze 16:30  How weak is thine heart, [Submitting to one’s wife] saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; 
Eze 16:31  In that thou buildest thine eminent place [Your temple in your wife—a church] in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
Eze 16:32  But as a wife that committeth adultery, which taketh strangers instead of her husband!
Eze 16:33  They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. 

Husbands are always seeking a sensory experience from their wives. Whenever a husband bows to his wife’s imagined authority, he is gifting his authority to her, his idol.

Eze 16:34  And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary [to God’s word].

A Husband’s Rejection of Christ’s Headship is Symptomatic of Whores, Exemplified by Women, an Alignment Scorned Contemptuously Study 9

[Study Aired April 4, 2026]

… she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow (Rev 18:7)

Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness (Pro 30:20)

This study examines the biblical definition of a whore or harlot, which is mainly seen as a term related only to women and traditionally associated with using sex for money, morally identified as fornication and adultery. God’s wisdom in introducing harlotry directly signifies sex spiritually representing other doctrines, indicting churches full of equally whoring males. It was the principal proclivity of Old Israel in the wilderness, inherently rejecting her Lord’s word, and without the holy spirit, that identified her incumbent nature. 

Jer 3:4  Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?

Immediately recognize the ongoing nature of prior research on breast significations and how eroticized emotions, whether righteous or not, are most intensely experienced during our ‘youth,’ engraving these experiences indelibly upon us.

Jer 3:5  Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. 
Jer 3:6  The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. 
Jer 3:7  And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.

Our eroticized emotions are so strong that, without Christ’s spiritual word, we are heavily driven to fulfill fleshly desires whenever possible, especially in secret, where stolen waters seem sweet. As emerging kings and priests of God, fleeing from Babylon, we observe the evil approaching and see our brothers and sisters engaging in harlotry without Christ’s spiritual guidance. We often turn a blind eye because we share the same father, Satan, without realizing it, much like the treacherous priests of Judah in Old Israel.

Jer 3:8  And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. 
Jer 3:9  And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. 
Jer 3:10  And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. 
Jer 3:11  And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.

One may ask why Israel would feel justified in backsliding. Whenever spiritual and political leaders, similar to one’s own parents, lack discipline from their guardians, it negatively influences their children, leading them to grow up according to their own misguided beliefs—unrighteously “training them up in the way they should[n’t] go”.

Jer 3:12  Go and proclaim these words toward the north [Judgment comes from the north], and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 
Jer 3:13  Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.
Jer 3:14  Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 

Isa 4:1  And in that day seven women [You and I; Zionist Orthodox Christianity and other religiosities] shall take hold of one man [Christ], saying, We will eat our own bread, and wear our own apparel: only let us be called by thy [Another Jesus’] name [Sexual relations with many doctrines], to take away our reproach.

Eating her own bread and drinking her own water is a self-pleasuring act of being aroused by idolized doctrines.

As indicated very early in these studies, a definition of a whore or harlot is a wife who is “against” her husband, typifying God’s Elect being given to recognize that they, too, were whores while in Babylonian religiosity.

Idiomatically, whoredom or harlotry can also describe the misuse of anything for gain, incomprehensibly indicting Adam as the first ‘whore’, since he deliberately and symbolically sold his God-given order of authority to Eve, for an emblematic pot of sexual lentils, him (and all men) now in subservience to her.

Due to Adam and Eve’s curses, especially Adam’s self-emasculation in submission to his desire to serve Eve’s beauty, the term ‘whore’ now unfairly condemns women. Shockingly, it subtly and morally seemingly unjustly stigmatizes all upright, everyday Babylonian Christian wives who, in effect, demand exorbitant, emotionally driven romantic fees from their husbands before agreeing to intimacy. It is the pattern easily seen in the doctrines of emotionally driven happy-clappy Jesus loves you churches of the world, eagerly paying the offering plate as it’s passed around—the very spiritual act of harlotry and whoredom.

According to God’s design, whoredom or harlotry is a prominent theme in the Bible. It is contrasted first with the other ‘mystery’ Woman, who produces the Bride of Christ, the Lord’s Wife. Only she is granted the insight to see and comprehend her former state of whoredom and her mission, which has remained fundamentally “black” to the world’s perception for 6,000 years.

Rev 17:18  And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

The first time the term ‘whore’ is referenced is in Genesis 34:8, where the beautiful Dinah, daughter of Leah and Jacob, went out to see her female companions in the land, and the Hivite Shechem lusted after her and lay with her. To his credit, he didn’t leave Dinah adrift as a defiled woman but sought to marry her. Classically, the self-righteous sons of Jacob demanded a severe restitution from the uncircumcised Shechem, treacherously in his death, leaving poor Dinah ceremonially unjustly morally bankrupt; characteristically, representing the Bride of Christ spiritually before being dragged to Christ.

Gen 34:31  And they [Jacob’s sons] said, Should he deal with our sister as with an harlot?

The term ‘whore’ or ‘harlot’ was never recited until that narrative, and its noting indicated that prostitution was very well known in those days, and colloquially in contemporary times, the immutable truth, having started in Eden, is referred to as “the world’s oldest profession”.

Whoredom and harlotry have the same meaning. According to the Merriam-Webster dictionary, here is the modern definition of a whore or harlot. Interestingly, the tone of its interpretation downplays God’s judgment.

Plural whores

1. 1. Somewhat old-fashioned, disparaging + offensive: a person who engages in sex acts and especially sexual intercourse in exchange for pay: sex worker.

• a. Disparaging + offensive: a woman who has multiple sexual partners: a sexually promiscuous woman.

1. Disparaging + offensive—used as a generalised term of abuse for a woman.

• A mercenary or unscrupulous person: a person who is willing to compromise their integrity or principles for personal gain or in pursuit of something.

Others regarded him as a hack—a literary whore. … It wasn’t just that he was no longer a literary writer. It was that he was a turncoat, sacrificing his art for the almighty dollar—an awful sin in New York intellectual circles.— Neal Gabler

1. A person who gets an unusual amount of pleasure from or has an unusual amount of interest in something: junkie

An attention whore.

Publicity whores

Intransitive verb

1. 1. Somewhat old-fashioned, disparaging + offensive: to have sexual intercourse with a sex worker

• To pursue something unworthy, debasing, unseemly, or false

—usually used with after whoring after profits… go a whoring after their gods …—

Exodus 34:15 (Authorised Version) Exo 34:15  Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

A sentence example: “On the other hand, the great depression has not sent them whoring after the planned economy.”

– Edgar Ansel Mowrer.

Those applicable definitions in conjunction with God’s definition of what constitutes a whore are first mentioned in Leviticus.

Lev 19:29  Do not prostitute thy daughter, to cause her to be a whore; [H2181] lest the land fall to whoredom, and the land become full of wickedness.

In that verse, note that women symptomatically represent whores for the distinct purpose of indicting “the land”, the nation represented by her.

Whore H2181 – 1. to commit fornication, be a harlot, play the harlot a. (Qal) 1. to be a harlot, act as a harlot, commit fornication 2. to commit adultery 3. to be a cult prostitute 4. to be unfaithful (to God) (fig.) 

Thus, harlotry, whoredom and fornication are intrinsically the same.

The act of physical fornication, saturating the dating scene today, deliberately experienced with personally perceived innocent sexual enticements, is, by nature, predatory. The fine line of (non-genitally) intentionally arousing another person outside of a spousal agreement, either singularly or by both parties, for narcissistic or monetary gain is an act of whoredom. A woman considering herself virtuous is unwittingly a whore when all the previously mentioned reasons for sexual ensnarement or for marriage are pursued without the foundation of Christ’s spiritual commands! Spiritually, it means to wittingly or unwittingly present God’s word falsely, again, singularly or for both narcissistic and/or monetary gain, and is what the world’s churches and christendom excel.

However, it must be acknowledged that male (or female) arousal is not always a result of fornication, most notably among men and particularly youth, involuntarily, with often tiresome inconvenience. In women, clandestinely, it is not as dramatic, infrequent and at least initially, in many women, mostly unnoticeable, yet in both minds, intentional psychological arousal assuredly is, and likely denotive of fornication. That is how the Lord made our impending procreative responses, which Babylon typically highlights lewdly. Rather, wouldn’t it be beautiful if both sexes, upon recognizing those intrinsic qualities indicative of all beasts, quietly within, gave glory to God for the wonderment He created in our sexuality.

Psa 139:14  I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
Psa 139:15  My substance was not hid from thee, [And now, the Bride] when I was made in secret, and curiously wrought in the lowest parts of the earth. 
Psa 139:16  Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. 

Eurphorically, contrary to all men and women cursed in Eden, the Bride glorifies virtuously in a male’s involuntary physical ravishment, which typifies her Lord’s spiritual ravishments—If she didn’t, she is signified by Old Israel, symptomatically a whore.

Psa 139:17  How precious also are thy thoughts unto me, O God! how great is the sum of them!

… and the “sum of them” is what we will elatedly study in the Song of Solomon.

Male arousal is largely visual, and young girls keenly observe for their cunning, unwittingly villainous gains, while the virtuous young woman thanks God and gracefully uses it for her righteous Abishag and Shulamite-like courtship for marriage. Women, upon learning from their hormone-driven youth, that male arousal, even from the most innocent, alluring feminine observation or, absurdly, non-feminine sensuality, can trigger his near-instant involuntary awakening, utterly ignorantly indicative of Christ’s unified and interactive joy in the purity of spirit for his Father, and he, for him. In the flesh, however, when there is no authentic interest in possible marriage, and either party observes or imagines another’s ravishment and deliberately advances that person’s elation indecently, either or both begin participating in the act of fornication since they are merely advancing the dead end fruitlessness of lust — just as Old Israel detested her Lord’s light bread, lusting gastronomically for the sensualities her neighbor’s god’s promised typified by Aholah and Aholibah’s overemphasized intrigue for male arousal.

Eze 23:19  Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. 
Eze 23:20  For she doted [to have inordinate affection or lust] upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.

An ass is another name for a donkey, also called a jackass. If Ezekiel were referring to the asses’ flesh as being of muscular build, surely he would have juxtaposed it with horses, as did Job (Job 39:19-25). However, the two women were enamoured with the size of their paramour’s members since an ass’s body compared to a horse’s is much smaller, but his member is comparatively significantly longer, perhaps with the same girth as a horse’s. The men of Egypt’s alleged issue volume of horses is deliberate hyperbole; one can imagine them loudly exclaiming in wide-eyed, ravished gaiety since the member’s reflexive response validated the two girls’ beauty and resultant ease of male arousal. Typical of Babylon, particularly in 2025, Ahola and Aholibah’s girlish new interest and response to male sexuality starkly contrasts with a righteous young woman’s God-fearing interest, where her fresh, natural curiosity and joy glorifies God for the wondrous design of her male compatriot’s and her body’s intriguing design and responses, opposite to a whore’s; the Shulamite, we shall see, glories righteously—unwittingly signifying its spiritual connections. 

Php 3:17  Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 
Php 3:18  (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 
Php 3:19  Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 
Php 3:20  For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Php 3:21  Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 

Consequently, adultery, based on Christ’s spiritual definition, can take place without penetrative sex when there is a deliberate pursuit of non-genital, breast incitements or other caressings, either physically or mentally, insidiously moving closer to the act of adultery.

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

Eph 2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 

Almost all ‘working women’ don’t engage their customers for personal pleasure; their natural or imagined enhanced beauty and elegance influence their ability to charge astronomical fees accordingly. So-called high-end business escorts with genuinely influential intelligence and beauty charge thousands of dollars daily — we hope to see, paradoxically and shockingly, denotative of the everyday ‘virtuous’ wife.

Amo 3:5  How can anyone a woman [church] catch a bird man [with another Jesus] without using a net? Does a trap spring shut unless something is caught? 

Of course, we are constantly aware that ensnaring women, in representing a church with a relatively equal number of men, also represents them as ensnarement of women in the aggregate.

Why does one’s daughter and not a wife first represent a ‘whore’? In answer to that, the wife was first someone’s daughter, and her God-designed, inherently ensnaring heart beneath her youthful breasts, flooded with eroticizing hormones, drove her emotions in lust to be imprinted with romantic love. Those glorious and newfound emotions she (and her male compatriots) discovered, particularly without scriptural belief, were too powerful to resist. As seen in the “Breasts” studies, she is like most young birds and animals born, who generally follow the first thing that moves, usually imprinted on their attentive mother. Accordingly, a young woman’s bruised teats and breasts from torrid incitements profoundly imprint her first sexual experience, cheating her and her otherwise future husband of the profound nature of being embossed on and in each other.

Based on the Scriptures, specifically the account of Dinah in Genesis 34, she was not viewed as a whore (harlot) by her family, but rather a rhetorical question spoken by her brothers, Simeon and Levi, as a victim of sexual violation whose forced degradation was treated as a severe dishonor to her family. So, too, and spiritually does belief in false doctrine for an Elect espoused to Christ disgrace Christ’s marriage bed.

From those verses, we see that Adam, as Shechem did with Dinah, found Eve irresistible. To satiate his newfound emotional lusts, he traded God’s word for them and was thus the first to spiritually embody whoredom. Consequently, Eve immediately followed through with her instigating lust, having been handed the trading of Adam’s headship to her to indulge her emotions. There we go—spiritual whoredom in Eden, substantiating that the origin of their always highly aroused sensitivities stems rudimentally and from Adam’s pudenda and Eve’s breasts, hedonistically fulfilling the desires of the flesh and the mind. The stage is set for humanity’s wholesale physical and spiritual whoredom—no more graphically portrayed and typified by Old Israel’s exhilarative preference to dance naked than to keep her Lord’s commandments—“well favoured” by her neighbours as are today’s young women parading the beaches with three ‘eyepatches’ needlessly covering the indicative remnants of her once glorious femininity—posing duck-lipped ‘selfies’ with the daughters of the land—a ‘gazingstock’. And, as always, representing our former ways spiritually, most humiliatingly.

Nah 3:4  Because of the multitude of the whoredoms of the well-favoured harlot [good, pleasant, agreeable, favour, grace, charm ], the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts. 
Nah 3:5  Behold, I am against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame. 
Nah 3:6  And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.
Nah 3:7  And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? Whence shall I seek comforters for thee? 

A “well-favoured harlot” is one endowed with every nuanced element of feminine beauty, instantly arousing youthful lusts, all spiritually distinguished by the laity, who quickly nod in mesmerized agreement to the magical emotional ravishments of a different Jesus.

Pro 6:26  For the levy of the prostitute is [spiritual] poverty, and the adulteress preys upon your very life.

The embryonic Bride of Christ initially is very much a part of ‘The Great Whore’ of Babylon. She was her harlot daughter, born of that imposing, negatively ‘well-favoured’ Whore, with her skirts riding high while inelegantly astride the beast and the hearts of lustful men (Rev 17:7).

The Lord inspired Nahum to depict her skirts theatrically draping over her face to emphasize her collective nudity—the incipient Bride to reflect upon her self-same spiritual nudity. In contemporary society, although not ordinarily socially accepted unless under deranged circumstances, women’s so-called right to exercise autonomy over their bodies in a nearly nude state has become ridiculously prevalent. Consequently, many men, bar the libertine, desensitized to such expressions, tend to regard this type of woman as unsuitable for marriage.

In that women represent a church and mankind, they are thus the biblical sub-protagonists, and as Adam and Eve covertly and unwittingly, by God’s design, embody harlotry, so do all women (and men), whether single or married, who consider themselves virtuous, are utterly ignorant of their spiritual harlotry.

Once, most married people saw their espousal as sanctified for life. Now, in 2026, and unwittingly because of Adam’s curse, men are avoiding marriage since they only see it as a battlefield where everything they work for to procure a wife and build a life leaves them as the outright losers domestically, financially and emotionally. As he experiences it, it is a place where his wife’s equally non-directional opportunities, frustrations, and righteous lusts chaotically implode. Since Eden, and because her curse now vastly amplifies her resentment that her husband is her head, she now feels unseen, unheard and unappreciated. She embodies the concern of all feminists’ resentment about losing their self-identity due to their husbands’ traditional Christian concept of headship and her subservience to him. To compensate, she becomes proud, outspoken, strong, independent, and self-reliant—the exact opposite of the Godly women in scripture, like Esther and the righteous patriarchal fathers’ wives. It’s a mask she semi-consciously spent years constructing to protect the prisoner inside. She yearns to break free, liberated by the strength and presence of an influential leader who knows where he is going in life. Unintentionally, a Christ’s Christ she has never envisioned would be so captivating due to the indecisive Christian men supposedly embodying Him.

In marriage, she is now at her most vulnerable, since her husband, having not listened to their Lord, and subject to both curses, injured in his privy and stones, doesn’t know how to repair the breach. Consequently, Eves of the world, feeling emotionally abandoned, seek to fill the void of what she is missing, often from the deeply etched memory of her youthful, heady first sexual encounters, for some Ahola and Aholiabah-like paramour who she knows is driven by his gender specific lusts she can subtly use to her advantage. Classically, the young Ecclesiastes 7:22-29 female’s nature returns to reaffirm that she is still lusted after, and she discreetly re-ensnares her target with ‘innocent’ ensnaring cheating to test the waters, often followed through in conventional adultery, representative of classic whoredom. 

The following verse compares older widows, who have not denied the faith and are to be cared for by their family, to younger widows. However, younger widows, from an animal beast’s perspective of mostly yearly oestrus, are realistically always ‘in season’ and inherently seek male companionship through their age-old methodologies. 1 Timothy 5:11 directly corresponds to Eve’s curse, indicting her being against her husband, typifying whoredom and directly pointing to mankind being “against” Christ. In Christianity, and particularly for the Elect of God, it is no more poignant than in marriage to depict how we treat our husband, Christ. We were the younger widow being divorced from Babylon, waxing wanton in our natural sexual impulses to beget children and be romantically nurtured—and we do begin our journey in marrying our Lord and Husband, Christ; first by stepping down from our costly throne of demanding to be the centre of attention and worship.

1Ti 5:11  But the younger widows refuse: for when they have begun to wax wanton [sexual impulses physically, represented spiritually…] against Christ, they will marry;

Our former whore’s “costliness” bites our spiritual understanding when we were rich in her doctrinally arousing falsehoods, elevating herself above her husband, carnally demanding that for her to be aroused sexually, her husband must first make her ready. While that outwardly is partly true, that physical reality in marriage of “making herself ready”, pointing to its overarching spiritual authority, alluded to in these Introductory Studies, is henceforth a weighty influence on all carnal marriages expressively spiritually lived this very day and every day since the cross!

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 

Rev 18:15  The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, 
Rev 18:16  And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 
Rev 18:17  For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 
Rev 18:18  And cried when they saw the smoke of her burning, saying, What city is like unto this great city!
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.

Costliness G5094 – 1. preciousness, costliness a. an abundance of costly things. From 

G5093 – 1. as of great price, precious 2. held in honour, esteemed, especially dear. From G5092 – 1. a valuing by which the price is fixed a. of the price itself b. of the price paid or received for a person or thing bought or sold. From G5099 –  1. to pay, to recompense 2. to pay penalty, suffer punishment.

Those meanings are classically indicative of the price of a whore where the everyday self-emasculated husband semiconsciously is paying his wife her costly ‘fixed price’ for his romantic ministrations veiled as ‘punishment’. Unconsciously and at heart, and depending upon the psychological makeup of the wife’s highly variable consciousness of her actions, it denotes her psychological pleasure from witnessing her husband’s sexual frustration, lust, or longing for something he cannot have, and is generally categorized as a form of sexual sadism or indirect/vicarious sadism. This issue is widespread on beaches, the catwalk, downtown, and throughout society, often perpetuated passively through Babylonian Christian marriage and distinctly characteristically whorish. 

That “one hour” she is made desolate, is an outstanding part of her internal ‘earthquake’ of understanding that she was the ‘precious and honourable’ god, prematurely sitting on her Husband’s throne, pretty much telling him how to arouse her. Even then, should she ever engage enthusiastically, since, and as will be seen in the soon studied section on “Romanticism”, she holds all men in a constant state of sexual tension, now centered on her unwitting ‘another Jesus’ husband, the overextended anticipation and sociopathic lust in seeing his unconsummated panting is by far more satisfying than giving the God of god’s the glory for her glorious young feminine lively ministrations to her husband.

That “costliness” keeps him, eternally focused on her, making himself ready for her, the opposite of “making herself ready” that in carnal marriages is likewise never satisfying! It all represents the customary Christian self-considered “good” housewife, genuinely, and Martha-like ministering outwardly to her husband and family, thinking that those physical ministrations, while inarguably incredibly gratefully received, are not the prime doctrine of physical arousal to be seen spiritually! Her arousal narrative learned in Eden is indeed a dreadful cost in the bedroom and consequently to their marriage, as it was with Old Israel to her Lord and Husband.

That is how the everyday church-going morally virtuous homemaking wife can be identified as a whore to substantiate this study’s heading, “A Husband’s Rejection of Christ’s Headship is Symptomatic of Whores, Impertinently Rejected”.

Primarily, it is because Adam is the first signified whore in that he is first to reject his emblematic Husband, Christ’s word to righteously lead his wife, Eve, and protect them both from rejecting their Lord’s word.

The reemphasis is that carnally in marriage, the relatively innocent homemaking Christian wife’s injured heart, signified by her breasts growing loathing of espousal dues for her husband’s foreplay overtures, now represented spiritually negatively, is directly characteristic of rejecting Christ’s word. Her nuanced loathing of her husband’s advancing intimacies is precisely what the literal harlot naturally experiences, having no connection with the dishonorable man’s breathless, a stranger’s submission to her. It precisely reflects a husband’s experiences with his ‘good’ wife’s similar responses. To the Orthodox Christian wife, a most obnoxious concept, egregiously rejected and alarmingly denotive of every man’s and husband’s submission to women and wives of them being “against” Christ.

Henceforth, and typified by Eve, whoredom began in Eden by a woman’s deception effortlessly titillating her husband’s lust for her, now, and for 6,000 years, as Zionist-Orthodox Christianity, in control of church headship, their male priests and elders, being injured in their privy members and stones. It all represents forced exile, where they prospered as harlots in Babylon.

Rev 17:5  And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

Jer 29:4  This is what the LORD of Hosts, the God of Israel, says to all the exiles who were carried away from Jerusalem to Babylon: 
Jer 29:5  “Build houses and settle down. Plant gardens and eat their produce. 
Jer 29:6  Take wives and have sons and daughters. Take wives for your sons and give your daughters in marriage, so that they too may have sons and daughters. Multiply there; do not decrease. 
Jer 29:7  Seek the [whorish] prosperity of the city to which I have sent you as exiles. Pray to the LORD on its behalf, for if it prospers, you, too, will prosper.” 

And, of course, we did prosper in Babylon as harlots, out of which comes the righteously prospering now virgin Bride of Christ, culminating in the Song of Solomon.

As in any carefully managed business, and because money is at stake, prostitutes possess a refined understanding of intimate sensuality, enabling them to accurately discern the desires of men in a venereal context; an irony that wives, always indicative of Old Israel, increasingly feign ignorance. She, the everyday Christian homemaking wife, is the “mother” in Hosea 4:5, resisting her husband’s ministrations, with her feet rarely in her house, out and about, receiving imagined love by being needed; willfully overworked by the local church and friends rather than making herself ready for her husband—the “priest” ironically injured in his privy and stones.

Hos 4:4  Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest.
Hos 4:5  Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.

Because of Adam and Eve’s curses, they both fail each other and fall in the night because they are both emblematic whores.

Hos 4:6  My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
Hos 4:7  As they were increased, so they sinned against me: therefore will I change their glory into shame.

Most certainly, and because of Adam’s sin in Eden, rejecting God’s word in favor of every lustful detail for Eve, thus substantiating her beauty, affirming her superiority over Adam, their natural glory of nudity in and for each other, is turned into shame. Now, Adam must worship the now ‘strange woman’ Eve, ‘sitting as a queen’, waiting for her her husband to make himself ready and ironically seeing 7,000 years of sorrow (Rev 18:7) as an adulterous woman, the everyday homemaking wife wiping her mouth, satiated with that lying dogma of romanticism (Pro 30:20); indeed, a heavy price for all husbands and wives to pay the price of whoredom. Christ, the arch-nemesis of a carnal whore, too, bought us by the immensely costly price of dying for our whoredoms.

Pro 6:23  For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: 
Pro 6:24  To keep thee from the evil woman, from the flattery of the tongue of a strange woman.
Pro 6:25  Lust not after her beauty in thine heart; neither let her take thee with her eyelids. 
Pro 6:26  For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. 
Pro 6:27  Can a man take fire in his bosom, and his clothes not be burned? 
Pro 6:28  Can one go upon hot coals, and his feet not be burned? 
Pro 6:29  So he that goeth in to his neighbour’s wife; whosoever toucheth her shall not be innocent. 

1Co 6:17  But he who unites himself with the Lord is one with Him in spirit. 
1Co 6:18  Flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body. 
1Co 6:19  Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have received from God? You are not your own;
1Co 6:20  you were bought at a price. Therefore glorify God with your body [physically while still flesh, but most exceedingly spiritually] 

Next study, Lord willing, we will study some aspects of her, the regular church-going Christian male and female, anchoring her whoredoms since sensuality now is far more appealing than some esoteric spiritual inheritance. 

Breasts: Signatory of the Mother of All Living, Nourishing Spiritually, Ruling Coitally – Part 8b

[Study Aired April 1, 2026]

Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. (Pro 5:19)

We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (Son 8:8)

Pro 22:6  Train up a child in the way he should go: and when he is old, he will not depart from it.

Without adding to the word of God, the ‘first comes the natural, and then the spiritual’ principle, whether or not mentioned in scripture, can be applied to any aspect of the physical as a representation of the spiritual. A classic example we often use is the miracle of a caterpillar metamorphosing from an apparent ‘soup’ in its chrysalis into a beautiful butterfly, which represents our spiritual transformation. Appropriately, the concept of “imprinting” as seen in nature, likewise, is observable in the human beast, and is the subject of this last two-part (8a and 8b) study of “breasts”.

1Co 11:14  Doth not even nature [G5449] itself teach you, that, if a man have long hair, it is a shame unto him? 

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural [G5591]; and afterward that which is spiritual. 

Nature G5449 – 1. nature a. the nature of things, the force, laws, order of nature. [… differentiating  the Godly order, the ‘nature’ of the spiritual or directly the ‘nature’ of the physical.] 

Natural G5591 – 1. of or belonging to breath a. having the nature and characteristics of the breath. [Soul] 

Imprinting in Nature Equally Recognized in Humanity:

Accordingly, and as demonstrated with animals and nature, the explicit application of ‘training up a child in the way he should go, so that when he is old, he will not depart from it’, is the process of indelibly imprinting the ‘little sister without breasts’ (her mind) with physical marital ministrations to be represented spiritually “IMPRINTED” on and in her Husband, Christ.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

A newborn lamb’s attention is instantly attracted to the first thing that moves; even a couple of hours after being born, and will persistently follow that thing, be it a man, dog, fox, lion, or even a vehicle—anything! That self-same principle in nature mirrors babies’ and youth’s initial innocence and rapid novelty towards their immense attachment to a lust, whether righteous or unrighteous, derived from the senses, which, in modern terminology, is termed “imprinting”. Characteristically, any newborn will instantly imprint on its mother inherently for survival first through her as a life source for food and protection. In mammals, it is her breasts (udder) and all associated scents, her voice, tactile nuzzling, and her being able to hear the voice of her lamb and recognize its form out of hundreds of other lambs, all because they are both imprinted on each other.

1Pe 2:2  As newborn babes, desire [G1971] the sincere milk of the word, that ye may grow thereby: 
1Pe 2:3  If so be ye have tasted that the Lord is gracious

Desire G1971 – 1. to long for, desire 2. to pursue with love, to long after 3. to lust, [& negatively to] harbour forbidden desire.

The purpose of this study is to juxtapose the young mammal’s (including goslings, chickens, and, in fact, any beast of the field) imprinting on its mother, even as children do, before transitioning to imprint on its father’s supposed righteous authority. The problem initiated in Eden is that carnal fathers don’t have Christ’s word for their children to correctly and spiritually imprint on them, since youth quickly see fathers hypocritically not guiding them or their wives righteously—a concept they can see, yet, and because nobody understands the nature of Adam and Eve’s curses, can’t righteously identify the issues. Nonetheless, the children still acquire, and have imprinted on them their father’s unrighteous creed and morals—even as we did of Satan when immersed in Babylon. Consequently, as seen in Proverb 22:6, none are taught and “trained up in the way they should go.”

The juxtaposition is correspondingly sexual, in that our sexuality directly corresponds spiritually to thoroughly grounding a person in his or her teacher. It is what Solomon concluded in the King James version of the Song of Solomon in chapter 8, titled “Final Advice”: “We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?” – Son 8:8. Solomon profoundly determined that he had to train her up himself, well before oxytocin and other hormones noted by her breasts’ growth imprinted her breasts in a paramour thief’s heart. Temporarily, she is both a door and a wall that contains her until that day. Left to study in the final Song of Solomon study, and as the Heavenly Jerusalem, her doors in her walls are open day and night (Rev 21:25).

Joh 10:9  I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Son 8:9  If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 

What causes sexual imprinting on a virgin (male or female)?

Sexual imprinting is a process where an individual learns to identify specific, desirable characteristics of a mate based on early experiences or first sexual encounters. In the context of a “virgin” (meaning a first-time experience), this imprinting is often caused by a combination of neurochemical bonding, early social experiences, and specific associative learning mechanisms. Key factors that cause or facilitate this imprinting include:

Associative Learning and Initial Exposure: Associative learning is a fundamental cognitive process in which an organism links two stimuli or events, thereby connecting them in memory. It is the foundation of conditioning, enabling the brain to predict future events based on past experiences and to pair unrelated elements, such as sights, sounds, or behaviours. Sexual preferences are acquired through the observation of physical, psychological, or facial traits in early life (e.g., parents) or during the first experience with a mate.

• The “First Experience” Effect: A first sexual experience can act as a powerful anchor. As in some animals, such as butterflies, which can alter their mate preferences based on a single early exposure to a new phenotype, humans likewise find their preferences set or heavily influenced by their first partner’s characteristics.

• Pair-Bonding Mechanisms: Pair-bonding in animals is a complex social and neurobiological process that creates an enduring, selective attachment between two adult individuals, often characterized by shared territory, courtship, and, in some cases, bi-parental care. While relatively rare in mammals (only about 3-5% are socially monogamous), it is widespread in birds [indicative of the spirit and the Bride with Christ], where 95% of species form pairs. The initial sexual experience triggers the release of neurochemicals like oxytocin and dopamine, which form a strong emotional bond. This “first” can create a lasting cognitive template for what constitutes a rewarding partner.
• Parental Influence: In many cases, people tend to imprint on features that resemble their opposite-sex parent, acting as a template for potential partners.
• Positive Association: The strength of the imprinting is greater when the initial experience or early relationship with the parent is positive or emotionally supportive. 

For the young and immature, centered on a virginal woman, the often referred to “love” or “bonding hormonal” combination of oxytocin and dopamine in anticipatory Song of Solomon-like intimacies, and particularly during sexual activity, creates a powerful neuro-chemical cocktail that facilitates sexual desire, heightens pleasure, promotes deep emotional bonding, and induces feelings of relaxation after orgasm. Together, they are key drivers of the female sexual response cycle, transforming physical stimulation into emotional and pleasurable experiences.

In short, sexual imprinting on a virgin occurs through a combination of early maternal exposure (a “first” model) and the neurobiological and cognitive impact of the very first sexual experience itself, which acts as a powerful associative memory.

While not in any way validating the upcoming saga of the key player, the following is an impactful negative experience, highly typical since the so-called sexual revolution of the 50s and 60s, of a young contemporary Babylonian girl’s imprinting sexually. In an effort to enhance the Bible student’s understanding of the emotionally and sexually charged influence of a young woman’s imprint on an older man, the example of the young, highly attractive Jane Birkin, famous for the Birkin handbag. (Hermès Birkin handbags generally range from roughly $10,000 to over $200,000, with popular leather models (25cm or 30cm) often costing $20,000–$30,000 on the secondary market. Retail prices start lower, typically around $10,000–$12,000, while rare, exotic, or smaller, in-demand bags fetch significantly higher premiums.)

Although her apparent innocence and conventional ethics were later sullied, from a young age, Jane had a very traditional young woman’s belief in being married to one man, having children and being a fantastic home-making wife. At the age of 17, her narrative strongly exemplifies the tragedy of negatively influenced “imprinting”, which becomes progressively more destructive morally.

She was initially married to the 31-32-year-old legendary English composer, John Barry, 13 years her senior. Because of her age, her father insisted they wait until she was 18 before they married. At age 63 in 2009, in an interview with The Guardian, she was quoted as saying, “When I lost him [Barry], I was devastated, but I was a disaster in bed. I must have been the last virgin in Chelsea” [bold mine]. What an unmitigated tragedy that Barry was soon discovered to be adulterous, with the marriage only lasting three years. Jane’s narrative tragically suggests shame for not already having worldly wisdom in matters of the boudoir. Now, she is powerfully sexually imprinted on Barry, albeit negatively—Barry having at least symbolically, acutely “bruised her breasts”, her heart. Now, effectively ‘old in adulteries’ from her belief that ‘she was a disaster in bed’, she seems to be blaming herself for her perception of not being erotically outstanding, and no doubt the cause of Barry’s disgraceful lust elsewhere!

Very soon after, in an apparent rebound, she later regretted not marrying, but lived for ten years with the highly coercive and abusive relationship with her second husband, the somewhat uncomplimentary looking, and brazen bad-boy, Serge Gainsbourg (Phonetically, Ganz-boor), 36. His equally tragic connection, which included incidents of violence and physical abuse, was often exacerbated by his excessive drinking. Serge’s unpredictability and worldly wilyness no doubt released oxytocin and dopamine in Jane, triggering an emotional rush of anticipation, the thrill of uncertainty, and a sense of being loved, all of which was deeply embossed (imprinted) in her heart. Serge, no doubt, authentically, yet typically male, predatory lustfully to semi-consciously imprint Jane on him, phenomenally raised her self-worth.

Serge Gainsbourg is widely credited with helping Jane Birkin recognize her own beauty and potential, transforming her from a shy actress into a confident style icon and musical artist. When they met in 1968, Birkin was reeling from a failed marriage and felt insecure, but Gainsbourg made her feel “wonderful” and gave her confidence (Demonstratively imprinting).

Key aspects of how Gainsbourg influenced Birkin include:

• Redefining Beauty: Gainsbourg loved Birkin’s unconventional, boyish physique—often describing it as having “the top of a boy and the bottom of a girl.” He praised her look as artistic, which helped her feel beautiful, often joking that her 1960’s British aesthetic was a “copy of Jean Shrimpton”.
• Creative Potential: As a musical mentor, he recognized her unique, breathy voice and encouraged her to sing.

Confidence Building: After a “disastrous” marriage to John Barry, Birkin noted that Gainsbourg healed her insecurities, giving her immense confidence and making her feel like an object of desire (Demonstratively imprinting). 

• Cultural Icon: Together, they became the defining couple of 1970s bohemian Paris fashion and culture. 

Despite his often difficult and intense personality, Birkin remembered him as a man who “never left” her and who helped her grow into her own skin.

Jane’s legend shows the powerful influence of “imprinting” on a young, impressionable woman, shaping her expectations of a far more connective sexual experience, ideally with one man; she even initially had high ideals and dedication to being the classic housewife and mother, only to have them quickly sullied by Gainsbourg. In Jane’s case, her mourning for Serge’s death, as opposed to her three-year relationship with her first adulterous husband, John Barry, Serge got her to genuinely see her potential as a woman in the world of fashion and screen, and showed her how to love and express herself (compromised for Gainsbourg’s self-serving sensuality). Such was Serge’s powerful imprinting, even from an evil personage, in different ways, indicative of us all, that his ‘imprinting’ influence was so strong that, upon Serge’s death, she remained with his body, mourning for four days. (Joh 11:39 – Hopefully embalmed before the fourth day.) 

Contrasted with Jane’s experiences, God designed every detail of virginal sexuality in young men and women to be kept pure. Upon marriage, that profound sexual purity first experience, indelibly “imprints” both husband and wife on each other. It is the very reason Solomon, in his relatively infinite wisdom and experience, represents Christ, concluded in Song 8:8Ω to develop that level of beautiful young female ravishing responsiveness, he would have to train her up in the way she should go, pretty much from birth.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

We will leave further answers to that question for the actual Song of Solomon study. Our purpose is to focus on Solomon’s ultimate conclusion that, to attain such a construct he envisioned in the previous seven chapters of his Song of Songs, he’d have to pattern her (seemingly unconsciously) after the heavenly.

Resulting from Adam and Eve’s curses, and through unrighteous lust, men in Adam are from Eden already ‘imprinted’ on women, easily transferred to their wives. Their unrighteous lust mirrors the Lord of the Old Covenant, his righteous lust, a God-designed sorrowful experience, effectively and strongly desiring to be imprinted on his wife, Old Israel, and she, on Him. 

Mal 3:16  Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
Mal 3:17  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. 
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

The overarching problem is that Old Israel, lacking in faith and represented by Aholah and more eminently Aholabah, was not imprinted on their Husband and Lord. They, like all women, insist that their husbands are embossed in their foreheads, their breasts’ sentiments of endless works of their laws of romanticism. Somewhat equal in strength to Christ’s laws, being a stumbling block to the Jews and Judaean Christianity, it is a tremendous ‘stumbling block’ to a wife if her husband doesn’t demonstrably worship her. It is the Shulamite-like Bride of Christ who is given to buoyantly renew her mind by the utter reversal of that dogma, devoting her entire Body to her Husband in worship of Him!

Rom 9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 
Rom 9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

In the representation of imprinting, I’m not necessarily recommending that the age difference in marriage be too significant, since a budding couple’s unshared generational experiences would be too different to support a sense of connection. Yet when Christ’s word is central to their union, as was Abishag’s astonishing disregard for King David’s age, the age gap becomes irrelevant. Nevertheless, as exemplified by the patriarchs of antiquity, if the young wife exhibits maturity and exceptional adaptability, she, as did Abishag, is consequently intended to glory in her God-designed domestic responsibilities irrespective of the age disparity.

Nathan’s tale of the rich man insolently taking his neighbor’s lamb to roast for his guests has embedded the concept of ‘imprinting’ in the story, illustrating how any young animal is dedicated to its benefactor.

2Sa 12:3  But the poor man had nothing, save one little ewe lamb [emphasizing a female], which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

Both young males and females imprint on their parents or guardians. ‘Imprinting’ is particularly a young and virginal female’s proclivity since in her heart, beneath her ‘breasts’, is the seat of her emotions, designed to vastly amplify the imprinting principle. This is possibly why, in ancient times, a virtuously devoted wife could suffer among her Husband’s many other wives (their highly variable intensity of imprinting on the husband), a kind of situational dependence upon her provider, even while enduring an undercurrent of vying to be the most loved wife. It is classically represented by Leah’s endless craving to supersede Rachel. This notion culminates in Solomon’s bitter experience, which he mused would never happen again unless that wife wholly and vivaciously gives her mind and spirit to him. 

Another case of imprinting is Mary, the younger sister, being imprinted on Jesus’s word. In contrast, her elder sister, Martha, was imprinted on serving the flesh (Gen 25:23), since, semi-consciously, her pleasure was classically received in the moment, through the genuine praise for her likewise authentic serving. In contrast, Mary’s joy was realized much later, since her primary interest and concentration were the fascination of the resonant truth spoken by Jesus, imprinting it on her mind and spirit—a frontlet between her eyes.

An ‘imprinted’ person in Christ, characteristically the young Bride, follows the relatively ‘young’ Lamb of God wherever he goes, as does He, profoundly imprinted in the Father, the more senior ancient of days (Dan 7:9). It is the highly erotic virginal first sexual encounters represented as the “natural” that imprints both young marrieds on each other, cementing an infinitely greater potential for a lasting relationship, typified by the Bride with Christ, spiritually a guaranteed imprinting.

Pro 22:6  Train up a child [The Bride while she is prepubescent, without breasts] in the way he should go: and when he is old, he will not depart from it.

Rom 6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18  Being then made free from sin, ye became the servants of righteousness.

It is a tragedy that prepubescent girls are not soundly spiritually guided by their mothers and fathers about what to expect reasonably before preteens, too soon, titillatingly discover that boys take an unusual interest in them—an experience overwhelmingly too good to resist for unwitting romanticism in the making. To re-experience the new emotions triggered, she, like an aphid (another act of the natural preceding the spiritual), sidles up to be ‘farmed’ by an ant and has little difficulty coaxing him to stroke her feelings, particularly physically. Like the aphid involuntarily secreting the sweet honey-like substance for the ant’s delight and the ant’s symbiotic protection from predators, her body similarly reacts in private, as does his, soon becoming disastrously addicted, “imprinted” to arousing emotions—an experience most elegantly righteously expressed in the Song of Solomon. In the animal world, this is not a problem, as they are not made in the image of God and do not have the cognitive ability to distinguish good from evil. Accordingly, their mate selection is automatically designed to ensure that the strongest characteristics of both genders predominate. In humans, this is a conscious decision. Without God’s lawful pattern to choose a mate monogamously, we, too, represent the beasts of the field for worse, since our God-given intellect devises means to get more of those youthful animalistic (Psa 49:12) lusts incessantly pre-maritally, engendering God’s concept of whoredom.

Psa 73:20  As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. 
Psa 73:21  Thus my heart was grieved, and I was pricked in my reins [away from adulterous lusts]. 
Psa 73:22  So foolish was I, and ignorant: I was as a beast before thee. 

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things [Such as the sanctity of marriage] that they understand not; and shall utterly perish in their own corruption; 
2Pe 2:13  And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 
2Pe 2:14  Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

The unfolding theme of “Imprinting” is phenomenally central to the Song of Solomon and explains why Solomon knew from experience that a Bride (H3618) should ideally be young.

Bride H3618 – 1. bride, daughter-in-law a. daughter-in-law b. bride, young wife.

From H3634 – 1. to complete, perfect, make complete, make perfect a. (Qal) to perfect.

From H3615 – 1. to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent a. (Qal) 1. to be complete, be at an end.

Solomon, with his relatively infinite God-given wisdom, like the Elect of God seeking truth, is determined to ‘count one by one, the account’ of any problem to find the truth (Ecc 7:27).

Pro 25:2  It is the glory of God to conceal a thing: but the honor of kings is to search out a matter.

We will conclude Part 8a here, and in the next and final study on breasts, Part 8b, hopefully with a full understanding of our breasts’ significance in ‘imprinting’ for our expected end.

Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart. 

Breasts: Signatory of The Mother of All Living, Nourishing Spiritually, Ruling Coitally, Part 8a

[Study Aired March 28, 2026]

Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. (Pro 5:19)

We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (Son 8:8)

Pro 22:6  Train up a child in the way he should go: and when he is old, he will not depart from it.

Without adding to the word of God, the ‘first comes the natural, and then the spiritual’ principle, whether or not mentioned in scripture, can be applied to any aspect of the physical as a representation of the spiritual. A classic example we often use is the miracle of a caterpillar metamorphosing from an apparent ‘soup’ in its chrysalis into a beautiful butterfly, which represents our spiritual transformation. Appropriately, the concept of “imprinting” as seen in nature, likewise, is observable in the human beast, and is the subject of this last two-part (8a and 8b) study of “breasts”.

1Co 11:14  Doth not even nature [G5449] itself teach you, that, if a man have long hair, it is a shame unto him?

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural [G5591]; and afterward that which is spiritual.

Nature G5449 – 1. nature a. the nature of things, the force, laws, order of nature. [… differentiating  the Godly order, the ‘nature’ of the spiritual or directly the ‘nature’ of the physical.] 

Natural G5591 – 1. of or belonging to breath a. having the nature and characteristics of the breath. [Soul] 

Imprinting in Nature Equally Recognised in Humanity:

Accordingly, and as demonstrated with animals and nature, the explicit application of ‘training up a child in the way he should go, so that when he is old, he will not depart from it’, is the process of indelibly imprinting the ‘little sister without breasts’ her mind with physical marital ministrations to be represented spiritually “IMPRINTED” on and in her Husband, Christ.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

A newborn lamb’s attention is instantly attracted to the first thing that moves; even a couple of hours after being born, and will persistently follow that thing, be it a man, dog, fox, lion, or even a vehicle—anything! That self-same principle in nature mirrors babies’ and youth’s initial innocence and rapid novelty towards their immense attachment to a lust, whether righteous or unrighteous, derived from the senses, which, in modern terminology, is termed “imprinting.” Characteristically, any newborn will instantly imprint on its mother inherently for survival first through her as a life source for food and protection. In mammals, it is her breasts (udder) and all associated scents, her voice, tactile nuzzling, and her being able to hear the voice of her lamb and recognise its form out of hundreds of other lambs, all because they are both imprinted on each other.

1Pe 2:2  As newborn babes, desire [G1971] the sincere milk of the word, that ye may grow thereby: 
1Pe 2:3  If so be ye have tasted that the Lord is gracious

Desire G1971 – 1. to long for, desire 2. to pursue with love, to long after 3. to lust, [& negatively to] harbour forbidden desire.

The purpose of this study is to juxtapose the young mammal’s (including goslings, chickens, and, in fact, any beast of the field) imprinting on its mother, even as children do, before transitioning to imprint on its father’s supposed righteous authority. The problem initiated in Eden is that carnal fathers don’t have Christ’s word for their children to correctly and spiritually imprint on them, since youth quickly see fathers hypocritically not guiding them or their wives righteously—a concept they can see, yet, and because nobody understands the nature of Adam and Eve’s curses, can’t righteously identify the issues. Nonetheless, the children still acquire, and have imprinted on them their father’s unrighteous creed and morals—even as we did of Satan when immersed in Babylon. Consequently, as seen in Proverb 22:6, none are taught and “trained up in the way they should go”. 

The juxtaposition is correspondingly sexual, in that our sexuality directly corresponds spiritually to thoroughly grounding a person in his or her teacher. It is what Solomon concluded in the King James version of the Song of Solomon in chapter 8, titled “Final Advice”: “We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?” (Son 8:8). Solomon profoundly determined that he had to train her up himself, well before oxytocin and other hormones noted by her breasts’ growth imprinted her breasts in a paramour thief’s heart. Temporarily, she is both a door and a wall that contains her until that day. Left to study in the final Song of Solomon study, and as the Heavenly Jerusalem, her doors in her walls are open day and night (Rev 21:25).

Joh 10:9  I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Son 8:9  If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 

What causes sexual imprinting on a virgin (male or female)?

Sexual imprinting is a process where an individual learns to identify specific, desirable characteristics of a mate based on early experiences or first sexual encounters. In the context of a “virgin” (meaning a first-time experience), this imprinting is often caused by a combination of neurochemical bonding, early social experiences, and specific associative learning mechanisms. Key factors that cause or facilitate this imprinting include:

• Associative Learning and Initial Exposure: Associative learning is a fundamental cognitive process in which an organism links two stimuli or events, thereby connecting them in memory. It is the foundation of conditioning, enabling the brain to predict future events based on past experiences and to pair unrelated elements, such as sights, sounds, or behaviours. Sexual preferences are acquired through the observation of physical, psychological, or facial traits in early life (e.g., parents) or during the first experience with a mate.

• The “First Experience” Effect: A first sexual experience can act as a powerful anchor. As in some animals, such as butterflies, which can alter their mate preferences based on a single early exposure to a new phenotype, humans likewise find their preferences set or heavily influenced by their first partner’s characteristics.

• Pair-Bonding Mechanisms: Pair-bonding in animals is a complex social and neurobiological process that creates an enduring, selective attachment between two adult individuals, often characterised by shared territory, courtship, and, in some cases, biparental care. While relatively rare in mammals (only about 3-5% are socially monogamous), it is widespread in birds [indicative of the spirit and the Bride with Christ], where 95% of species form pairs. The initial sexual experience triggers the release of neurochemicals like oxytocin and dopamine, which form a strong emotional bond. This “first” can create a lasting cognitive template for what constitutes a rewarding partner.

• Parental Influence: In many cases, people tend to imprint on features that resemble their opposite-sex parent, acting as a template for potential partners.

• Positive Association: The strength of the imprinting is greater when the initial experience or early relationship with the parent is positive or emotionally supportive. 

For the young and immature, centered on a virginal woman, the often referred to “love” or “bonding hormonal” combination of oxytocin and dopamine in antipatory Song of Solomon-like intimacies, and particularly during sexual activity, creates a powerful neurochemical cocktail that facilitates sexual desire, heightens pleasure, promotes deep emotional bonding, and induces feelings of relaxation after orgasm. Together, they are key drivers of the female sexual response cycle, transforming physical stimulation into emotional and pleasurable experiences.

In short, sexual imprinting on a virgin occurs through a combination of early maternal exposure (a “first” model) and the neurobiological and cognitive impact of the very first sexual experience itself, which acts as a powerful associative memory.

While not in any way validating the upcoming saga of the key player, the following is an impactful negative experience, highly typical since the so-called sexual revolution of the 50s and 60s, of a young contemporary Babylonian girl’s imprinting sexually. In an effort to enhance the Bible student’s understanding of the emotionally and sexually charged influence of a young woman’s imprint on an older man, the example of the young, highly attractive Jane Birkin, famous for the Birkin handbag. (Hermès Birkin handbags generally range from roughly $10,000 to over $200,000, with popular leather models (25cm or 30cm) often costing $20,000–$30,000 on the secondary market. Retail prices start lower, typically around $10,000–$12,000, while rare, exotic, or smaller, in-demand bags fetch significantly higher premiums.)

Although her apparent innocence and conventional ethics were later sullied, from a young age, Jane had a very traditional young woman’s belief in being married to one man, having children and being a fantastic home-making wife. At the age of 17, her narrative strongly exemplifies the tragedy of negatively influenced “imprinting”, which becomes progressively more destructive morally. 

She was initially married to the 31-32-year-old legendary English composer, John Barry, 13 years her senior. Because of her age, her Father insisted they wait until she was 18 before they married. At age 63 in 2009, in an interview with The Guardian, she was quoted as saying, “When I lost him [Barry], I was devastated, but I was a disaster in bed. I must have been the last virgin in Chelsea” [bold mine]. What an unmitigated tragedy that Barry was soon discovered to be adulterous, with the marriage only lasting 3 years. Jane’s narrative tragically suggests shame for not already having worldly wisdom in matters of the boudoir. Now, she is powerfully sexually imprinted on Barry, albeit negatively—Barry having at least symbolically, acutely “bruised her breasts”, her heart. Now, effectively ‘old in adulteries’ from her belief that ‘she was a disaster in bed’, she seems to be blaming herself for her perception of not being erotically outstanding, and no doubt the cause of Barry’s disgraceful lust elsewhere!

Very soon after, in an apparent rebound, she later regretted not marrying, but lived for ten years with the highly coercive and abusive relationship with her second husband, the somewhat uncomplimentary looking, and brazen bad-boy, Serge Gainsbourg (Phoneically, Ganz-boor), 36. His equally tragic connection, which included incidents of violence and physical abuse, was often exacerbated by his excessive drinking. Serge’s unpredictability and worldly wilyness no doubt released oxytocin and dopamine in Jane, triggering an emotional rush of anticipation, the thrill of uncertainty, and a sense of being loved, all of which was deeply embossed (imprinted) in her heart. Serge, no doubt, authentically, yet typically male, predatory lustfully to semi-consciously imprint Jane on him, phenomenally raised her self-worth.

Serge Gainsbourg is widely credited with helping Jane Birkin recognize her own beauty and potential, transforming her from a shy actress into a confident style icon and musical artist. When they met in 1968, Birkin was reeling from a failed marriage and felt insecure, but Gainsbourg made her feel “wonderful” and gave her confidence (Demonstratively imprinting). 

Key aspects of how Gainsbourg influenced Birkin include:

• Redefining Beauty: Gainsbourg loved Birkin’s unconventional, boyish physique—often describing it as having “the top of a boy and the bottom of a girl”. He praised her look as artistic, which helped her feel beautiful, often joking that her 1960s British aesthetic was a “copy of Jean Shrimpton”.
• Creative Potential: As a musical mentor, he recognized her unique, breathy voice and encouraged her to sing.

Confidence Building: After a “disastrous” marriage to John Barry, Birkin noted that Gainsbourg healed her insecurities, giving her immense confidence and making her feel like an object of desire (Demonstratively imprinting). 

• Cultural Icon: Together, they became the defining couple of 1970s bohemian Paris fashion and culture. 

Despite his often difficult and intense personality, Birkin remembered him as a man who “never left” her and who helped her grow into her own skin.

Jane’s legend shows the powerful influence of “imprinting” on a young, impressionable woman, shaping her expectations of a far more connective sexual experience, ideally with one man; she even initially had high ideals and dedication to being the classic housewife and mother, only to have them quickly sullied by Gainsbourg. In Jane’s case, her mourning for Serge’s death, as opposed to her three-year relationship with her first adulterous husband, John Barry, Serge got her to genuinely see her potential as a woman in the world of fashion and screen, and showed her how to love and express herself (compromised for Gainsbourg’s self-serving sensuality). Such was Serge’s powerful imprinting, even from an evil personage, in different ways, indicative of us all, that his ‘imprinting’ influence was so strong that, upon Serge’s death, she remained with his body, mourning for four days. (Joh 11:39. Hopefully embalmed before the fourth day.) 

Contrasted with Jane’s experiences, God designed every detail of virginal sexuality in young men and women to be kept pure. Upon marriage, that profound sexual purity first experience, indelibly “imprints” both husband and wife on each other. It is the very reason Solomon, in his relatively infinite wisdom and experience, represents Christ, concluded in Song 8:8, to develop that level of beautiful young female ravishing responsiveness, he would have to train her up in the way she should go, pretty much from birth.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

We will leave further answers to that question for the actual Song of Solomon study. Our purpose is to focus on Solomon’s ultimate conclusion that, to attain such a construct, he envisioned in the previous seven chapters of his Song of Songs, he’d have to pattern her (seemingly unconsciously) after the heavenly.

Resulting from Adam and Eve’s curses, and through unrighteous lust, men in Adam are from Eden already ‘imprinted’ on women, easily transferred to their wives. Their unrighteous lust mirrors the Lord of the Old Covenant, his righteous lust, a God-designed sorrowful experience, effectively and strongly desiring to be imprinted on his wife, Old Israel, and she, on Him. 

Mal 3:16  Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name. 
Mal 3:17  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. 
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

The overarching problem is that Old Israel, lacking in faith and represented by Aholah and more eminently Aholabah, was not imprinted on their Husband and Lord. They, and like all women, insist that their husbands are embossed in their foreheads, their breasts sentiments of endless works of their laws of romanticism. Somewhat equal in strength to Christ’s laws, being a stumbling block to the Jews and Judaean Christianity, it is a tremendous ‘stumbling block’ to a wife if her husband doesn’t demonstrably worship her. It is the Shulamite-like Bride of Christ who is given to buoyantly renew her mind by the utter reversal of that dogma, devoting her entire Body to her Husband in worship of Him!

Rom 9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 
Rom 9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

In the representation of imprinting, I’m not necessarily recommending that the age difference in marriage be too significant, since a budding couple’s unshared generational experiences would be too different to support a sense of connection. Yet when Christ’s word is central to their union, as was Abishag’s astonishing disregard for King David’s age, the age gap becomes irrelevant. Nevertheless, as exemplified by the patriarchs of antiquity, if the young wife exhibits maturity and exceptional adaptability, she, as did Abishag, is consequently intended to glory in her God-designed domestic responsibilities irrespective of the age disparity.

Nathan’s tale of the rich man insolently taking his neighbor’s lamb to roast for his guests has embedded the concept of ‘imprinting’ in the story, illustrating how any young animal is dedicated to its benefactor.

2Sa 12:3  But the poor man had nothing, save one little ewe lamb [emphasing a female], which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

Both young males and females imprint on their parents or guardians. ‘Imprinting’ is particularly a young and virginal female’s proclivity since in her heart, beneath her ‘breasts’, is the seat of her emotions, designed to vastly amplify the imprinting principle. This is possibly why, in ancient times, a virtuously devoted wife could suffer among her Husband’s many other wives (their highly variable intensity of imprinting on the husband), a kind of situational dependence upon her provider, even while enduring an undercurrent of vying to be the most loved wife. It is classically represented by Leah’s endless craving to supersede Rachel. This notion culminates in Solomon’s bitter experience, which he mused would never happen again unless that wife wholly and vivaciously gives her mind and spirit to him. 

Another case of imprinting is Mary, the younger sister, being imprinted on Jesus’s word. In contrast, her elder sister, Martha, was imprinted on serving the flesh (Gen 25:23), since, semi-consciously, her pleasure was classically received in the moment, through the genuine praise for her likewise authentic serving. In contrast, Mary’s joy was realized much later, since her primary interest and concentration were the fascination of the resonant truth spoken by Jesus, imprinting it on her mind and spirit—a frontlet between her eyes.

An ‘imprinted’ person in Christ, characteristically the young Bride, follows the relatively ‘young’ Lamb of God wherever he goes, as does He, profoundly imprinted in the Father, the more senior ancient of days (Dan 7:9). It is the highly erotic virginal first sexual encounters represented as the “natural” that imprints both young marrieds on each other, cementing an infinitely greater potential for a lasting relationship, typified by the Bride with Christ, spiritually a guaranteed imprinting.

Pro 22:6  Train up a child [The Bride while she is prepubescent, without breasts] in the way he should go: and when he is old, he will not depart from it.

Rom 6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 
Rom 6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18  Being then made free from sin, ye became the servants of righteousness.

It is a tragedy that prepubescent girls are not soundly spiritually guided by their mothers and fathers about what to expect reasonably before preteens, too soon, titillatingly discover that boys take an unusual interest in them—an experience overwhelmingly too good to resist for unwitting romanticism in the making. To re-experience the new emotions triggered, she, like an aphid (another act of the natural preceding the spiritual), sidles up to be ‘farmed’ by an ant and has little difficulty coaxing him to stroke her feelings, particularly physically. Like the aphid involuntarily secreting the sweet honey-like substance for the ant’s delight and the ant’s symbiotic protection from predators, her body similarly reacts in private, as does his, soon becoming disastrously addicted, “imprinted” to arousing emotions—an experience most elegantly righteously expressed in the Song of Solomon. In the animal world, this is not a problem, as they are not made in the image of God and do not have the cognitive ability to distinguish good from evil. Accordingly, their mate selection is automatically designed to ensure that the strongest characteristics of both genders predominate. In humans, this is a conscious decision. Without God’s lawful pattern to choose a mate monogamously, we, too, represent the beasts of the field for worse, since our God-given intellect devises means to get more of those youthful animalistic (Psa 49:12) lusts incessantly pre-maritally, engendering God’s concept of whoredom.

Psa 73:20  As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. 
Psa 73:21  Thus my heart was grieved, and I was pricked in my reins [away from adulterous lusts]. 
Psa 73:22  So foolish was I, and ignorant: I was as a beast before thee.

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things [Such as the sanctity of marriage] that they understand not; and shall utterly perish in their own corruption; 
2Pe 2:13  And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 
2Pe 2:14  Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

The unfolding theme of “Imprinting” is phenomenally central to the Song of Solomon and explains why Solomon knew from experience that a Bride (H3618) should ideally be young.

Bride H3618 – 1. bride, daughter-in-law a. daughter-in-law b. bride, young wife.

From H3634 – 1. to complete, perfect, make complete, make perfect a. (Qal) to perfect.

From H3615 – 1. to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent a. (Qal) 1. to be complete, be at an end.

Solomon, with his relatively infinite God-given wisdom, like the Elect of God seeking truth, is determined to ‘count one by one, the account’ of any problem to find the truth (Ecc 7:27).

Pro 25:2  It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.

We will conclude Part 8a here, and in the next and final study on breasts, Part 8b, hopefully with a full understanding of our breasts’ significance in ‘imprinting’ for our expected end.

Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart. 

Breasts: Signatory of The Mother of All Living, Nourishing Spiritually, Ruling Coitally, Part 7

[Study Aired March 21, 2026]

Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. (Pro 5:19)  

In these latter days, since the Cross, an outwardly veiled young and beautiful female heroine is becoming the Bride of Christ. She ascends in the bondage of Agar (Gal 4:24-25), becoming a part of the Great Whore of Judeo-Babylonian Christianity, born from her womb, having grown strong, rich, and full of dainties of lying kisses from ‘another Jesus’ (2Co 11:4), kissing all nations of the world with all the unrecognized subtleties of harlotry. It is no accident that she became a harlot, for through her husband, Christ’s design, that sorry journey is vital for her to be humbled before being given to flee her nature and becoming His Bride, submissive to her husband in His throne, being given the most breathtaking honor bestowed upon any man.

Isa 1:21  How is the faithful city become an harlot! It was full of judgment; righteousness lodged in it; but now murderers.

This unfaithful Aholibah-like young woman, the incipient Bride of Christ, whose feet have rarely trodden the house of the Lord’s commands, is startled to see her former whorish nature now blessed with the astounding high calling of being transformed into Christ’s Wife. Typical of young and pretty unwitting harlots, she previously engaged every ‘joint’ of her beautiful femininity to ensnare her many paramours, to whom they eagerly submitted, subtly signified by Adam’s acquiescence to Eve, and Solomon’s too-late-understood same surrender to his 1,000 wives. It is all first underscored by Adam’s God-given apostasy and his emblematic self-emasculation toward his Wife, Eve; he thereby condemns all husbands, and exceedingly mankind, to the same plight against Christ and the Father. 

It is all deeply enigmatic and now transparently and exultantly understood only by the Bride, characterized as the Shulamite in the Song of Solomon, jointly, yet submissively in her Husband Christ’s authority in the order of command in the Godhead. In her breasts, she jealously guards, secretly, her God-given royal status. To Solomon’s vexing lament, the details of that understanding are utterly ‘black’ (Ecc 7:23-24), which the Shulamite sees with ravished, astonished clarity very early in the Song, leaving Solomon’s 1,000 other wives curiously mystified — “… The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her” – Son 6:8-9 [paraphrased]

Son 1:5  I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. [These verses, as will all the Song of Solomon verses, will be studied in detail in the actual Song of Solomon.] 

Son 1:7  [The Bride…] Tell me, O thou [Christ] whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? [Jacob’s 12 sons and Solomon’s 1,000 wives, emblematic of whoredom, out of whom the Bride comes, leaving the 10 (99 – Mat 8:12) brother tribes behind in Babylon, Christian Orthodoxy.]

For a symbolic, possibly literal 6,000 years, excluding the “1,000-Year reign”, at which time a husband’s espoused headship will be enforced without understanding upon the enfeebled, drone-bee-like Adams of the world, Eve steps up to the plate. Without the holy spirit in her heart, she now sentimentally views herself as more able to rule. In the meantime, for the previous 6,000 years, his lustful love for her body sexually set in motion a contentious tug-of-war over marital headship that all emblematic Eves of the World, fortuitously weaponize, subconsciously, uneasily, to their ruling advantage—confused and aghast that their body can be legally ravaged by a husband without physical and emotional unity of her spirit.

It results in endless turmoil for both parties, feeling unloved as they strive selfishly to satisfy their sensual desires, leaving Christ’s commands, His spiritual ‘kisses’, designed to be loathed (Num 21:5). Consequently, for Babylon, in this dishonorably disunified condition. As the saying goes, ‘never the twain shall meet’—and they don’t until the Eighth Day of creation, not in marriage, but as the Bride’s children as multitudinous as the stars of heaven (Gen 22:17) in subjection to her and her husband’s authority and headship under the Father.

Harlots rarely share or desire a sense of unity with their wearying laboring ‘drone’ as she pretends to enjoy herself, often typified by wives in a traditionally physically virtuous marriage, drearily wishing that her husband would ‘finish’. For the classic harlot, time is the essence of lost profit, mirroring the typical housewife’s mind being occupied with more personalised, profitable duties. For the casual predatory female, it is merely validation, not mindfully engaged, but hedonistically, or, as eventually typified by most conventional wives, peevishly remembering 1 Corinthians 7:3-5, a tedious, merciful duty. It leaves a reasonably moral male — particularly a husband — confused, quietly humiliated—even bitter — always, and, like the wife, seeking fully satisfying love in marriage and rarely genuinely finding it. The sorry marital narrative is designed to fail, bringing mankind since Adam, eventually, into subjection to God.

Num 21:5  And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? For there is no bread, neither is there any water; and our soul loatheth this light bread.

2Th 3:11  For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 
2Th 3:12  Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

The physically virtuous and beautiful Abishag possessed a glorious spirit and an intent of heart to reverse what she undoubtedly saw in all the women in Israel: effective widows who, while married, demonstrated their discontent in their marriages and expressed with their sisterhood (churches) of “busybodies” comparing personal experiences with their own husbands, and affirming their discontent.

1Ti 5:12  Having damnation [judgment], because they have cast off their first faith. 
1Ti 5:13  And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 

1Co 11:18  For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 
1Co 11:19  For there must be also heresies among you, that they which are approved may be made manifest among you. 
1Co 11:20  When ye come together therefore into one place, this is not to eat the Lord’s supper.

The priests of Israel, their only hope of keeping alive the dying Old Covenant, represented by King David, were for him to lie with the highly virtuous, young, and beautiful Abishag, who knew from her youth her commission as a hopeful wife, was to “minister” to her husband in and by his mind, body and spirit demonstrated by her heart beneath her signatory breasts. Later, to Solomon’s blackened despair, not even his last hope in Abishag’s example in him finding “one woman” who, and, with her every ‘joint’ of beautiful femininity, could fit the high standard and honor for her calling, in perfect unity of mind and spirit with his; a hope intimately rebounding in them night and day, glorious waves of ravishment only sustainable spiritually, consistent with the Bride today, with Christ (corresponding sexual ravishment, thankfully, isn’t sustainable 24/7, somewhat akin to the Apostles not being able to keep watch with Christ one hour, a euphemism for an extended fullness of time).  Of course, it all spiritually mirrors the Bride of Christ’s God-given perfection through the holy spirit, the missing essence that enables eternally spiritually ravished life.

Ecc 7:27  Behold, this have I found, saith the preacher, counting one by one, to find out the account: 
Ecc 7:28  Which yet my soul seeketh, but I find not: one man [Solomon emblematic of Christ] among a thousand have I found; but a woman among all those have I not found.

1Ki 1:1  Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat. 
1Ki 1:2  Wherefore his servants said unto him, Let there be sought for my Lord the King a young virgin: and let her stand before the King, and let her cherish him, and let her lie in thy bosom, that my Lord the King may get heat. 
1Ki 1:3  So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the King. 
1Ki 1:4  And the damsel was very fair, and cherished the King, and ministered to him: but the King knew her not.

King David’s servants were attempting to revive the decaying Old Covenant, to keep it alive in Israel’s minds through its “clothes” of physical works, which Israel thoroughly demonstrated was impossible to maintain righteously. To breathe ravished life into the Old Covenant, no greater methodology was there than to search the entirety of the land of Shunem, noted for their women’s beauty, and bring the most virtuous and outstanding young maiden to lie with the King in the hope of revitalizing, the equivalent of resurrecting his dying body, emblematic of the Old Covenant.

To Solomon’s profoundly infinite wisdom, in conceptualizing the Jewish Shulamite woman in the Song of Solomon, whom his “soul seeketh, and finds not” (Ecc 7:28) his poetically perfect Bride doggedly and vexingly remains black to his and the world’s understanding, since she, too, is of the flesh, and acutely subject to corruption, as were his 1,000 other wives, their ‘breasts’ signified disunified spirits. Even though his Shulamite creation was perfect in mind and body, and in how she “ministered” to him, as Abishag was to David, he didn’t conceive that every element of her poetical and glorious physical responses to him, and his to her, in the Song of Solomon, corresponded spiritually. Hence, since the concept of her was conceived in sin, Solomon, with his vague understanding of spiritual concepts, gave up trying to understand and resignedly resubmitted to the vanity of the flesh’s sensuality. Although carnal men do not put as much thought into wife choosing as Solomon does, nor can they without Christ’s spiritual understanding, Solomon, as do all fleshy husbands sensually, had exhausted his mind in trying to create the perfect Wife. Still, without the holy spirit, “he found not” (Ecc 7:28).

Abishag signifies the great struggle we all endure when emerging from under the tutors and governors who represent the law of Moses and the laws of Babylon, both of which are “carnal commandments” that are vanishing away and being replaced by a much better “change… of the law,” which is “the law of faith” expressed in the doctrines of our Lord. Abishag was more than just another servant girl in King David’s household. At the time, she was non-scripturally recognised as his concubine who slept with him and would have consummated the marriage if the King had been capable of ‘getting heat’, which was not going to happen for this typical reason:

Gal 3:21  Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
Gal 3:22  But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ [signified by Solomon] might be given to them that believe.
Gal 3:23  But before faith came, we were kept under the law [signified by King David’s vanishing administration], shut up unto the faith which should afterwards be revealed.
Gal 3:24  Wherefore the law [King David’s administration in type] was our schoolmaster to bring us unto Christ [signified by Solomon’s new administration] that we might be justified by faith.
Gal 3:25  But after that faith is come, we are no longer under a schoolmaster [King David’s administration].
Gal 3:26  For ye are all the children of God [signified by both Bathsheba and Abishag] by faith in Christ Jesus.

Abishag was politically recognised as David’s concubine because Adonijah’s attempt to have her given to him would have secured the throne, and that is why Solomon had him killed. Thus, Abishag was considered King David’s concubine, which is why Adonijah wanted her. The key issue is that Adonijah was not interested in any servant girl in King David’s household. Such a servant would not have given him any claim to the throne. Still, Abishag, in being considered the King’s concubine, his secondary Wife, would give him an excuse to challenge Solomon, and Solomon saw right through Adonijah’s request for Abishag. Every branch that bears fruit was once under the law but has now transitioned to the new administration of Christ and His transformative ‘change… of the law’. This transition is profoundly significant in our spiritual journey.

Abishag represents the symbolic Bride of Christ, without the holy spirit, and her great struggle, which we all experience as we transition away from the laws of Moses and Babylon. These laws, described as “carnal commandments,” are fading away and being replaced by a much better “change in the law,” known as “the law of faith,” expressed in the teachings of our Lord. Following Solomon’s lament in Ecclesiastes 7:26 about his bitter challenges in finding a perfect wife, he was inspired by the holy spirit to create the foreseen “black” unattainable ‘perfect’ Wife in the form of the Shulamite, undoubtedly influenced by the near-perfect Shulamite Abishag’s classic shortcomings of sinful flesh.

One has to stand in awe of Abishag’s profound impact on Solomon and us, stemming from her emblematic ‘breasts’, incredibly devoted, virtuous, and stunning adoration for her physically cold, cadaver-like, dying old husband, King David symbolizes the vain hope of resurrecting the nearly dead Old Covenant, which was never to be consummately reaffirmed, as Adonijah would have had if he had exalted himself with Abishag. 

Solomon’s disturbed observations of Abishag, no doubt, profoundly inspired him to create a sensually unified woman, one who would be in mind, body, and spirit with him. For us, Christ spiritually, conceptualizing the Song of Songs for such an impossibility in the flesh, the holy spirit quickens in the spirit of the Bride’s breasts. The phrase, “How has the faithful city become a whore”, is now becoming reversed, saying enigmatically, ‘How has the unfaithful whore become the holy city?’

Heb 12:22  But ye [The very Elect] are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
Heb 12:23  To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

The Elect, having seen herself as characteristic of the everyday, genuinely physically virtuous, Martha-like Christian housewife, enthusiastically sees herself becoming spiritually representative of Martha’s sister, Mary, her mind captivated by a Shulamite-like dedication to a unified mind and spirit with her Lord, deeply felt in her breasts, her heart, and mind.

Luk 10:41  And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 
Luk 10:42  But one thing is needful: [Necessary] and Mary hath chosen that good part, which shall not be taken away from her.

1Co 3:16  Know ye not that ye are the temple of God., and that the spirit of God [Christ] dwelleth in you? [Where? In one’s mind, our spirit felt in our breasts in harmony with Christ’s] 

God the Father, who has existed eternally, is love and the author of creation. To administer His master plan for the creation of God, He duplicated Himself, creating a deputy, a type of ‘helpmeet’, whom He named the ‘Word’ to create all things. The Word, being second in command over all things, demands that the pinnacle of his creation, being man, bows in profound, hallowed worship of Him and in the same love he has for his Father. To thoroughly embed that order of headship and love in man necessitated that God creates a similar ‘help meet’ for him. He made a woman, beautiful to behold and third in the order of command, yet second with her husband, designed to be highly susceptible to self-elevation at the rejection of every masculine detail regarding headship and her now complete disagreement with how headship is represented and established—indicative of mankind – symptomatic of a new concept called whoredom now universally manifest, and impeaching every man, disunifying marriages spiritually. 

A woman primarily perceives and experiences love in her breasts, emotionally expressed rather than drawn from a dull handbook of a man’s easily aroused, idolized dogma, especially when it comes from a husband, filtered through him as if he could grasp her feelings instead of her having the intelligence to decipher her intimate viewpoint. Later in the introductory chapters, we shall see that her objections, insultingly, are the nuance of a harlot. She and, most eminently, her husband, do not grasp that Christ’s word is the foundation of every detail of sexual intimacy, now corrupted, which, as the Shulamite in the Song of Solomon elatedly realizes, leads to a profoundly more powerful emotional experience than she could ever have imagined physically. Yet, not even Solomon could infuse her with their spiritual connections. Accordingly, the Song of Solomon is presented in carnal sensuality, with every expression designed for Kings to discern the nuanced matters spiritually.

Pro 25:2  It is the glory of God to conceal a thing: but the honour of kings is to search out a matter. 
Pro 25:3  The heaven for height, and the earth for depth, and the heart of kings is unsearchable.

Rev 1:6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 

Hidden covertly within this study’s caption verse, Proverbs 5:19, and not too many years after marriage, is the growing, deliberate avoidance of intimacy among wives, a condition typified by Old Israel with her Husband and Lord.

Pro 5:16  Let thy fountains be dispersed abroad, and rivers of waters in the streets. 
Pro 5:17  Let them be only thine own, and not strangers’ with thee. 
Pro 5:18  Let thy fountain be blessed: and rejoice with the wife of thy youth.
Pro 5:19  Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
Pro 5:20  And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? 

A woman’s heart and mind, distinctly symbolized in her breasts, depict either the spirit of a harlot or a virgin, with both biases satisfying her indulgent harlot-like male, at all times ravished unrighteously or righteously.

Old Israel was designed to let the ‘fountain of her youth be dispersed abroad among the strangers of neighboring heathen tribes; she sold her soul of harlotry in the streets and waterways to anyone who would emotionally pay her. However, a righteous woman’s breasts, symbolizing her entire being and the source of her emotions when rightly employed in marriage, wield a powerful influence over her husband, empowering him to go forth and combat unrighteousness in family, business, and society for the good of his home and the land. When she welcomes his kisses and breast caresses, his ravished heart trusts her profoundly, thus immutably consolidating this love for her “at all times.” Indeed, how could a ‘strange woman’ overshadow such a wife’s love?

In women representing churches in Babylon, from whom the Bride is given to escape and flourish as the only true Church, the Body of Christ, every “invisible” scheming spiritual artifice of mankind, and most notably the husband, is designed by God, manifested physically in women for the Bride to brightly see, spiritually. A marvelous example of this is Christ’s creation of bee colonies headed by an archetypal queen bee, whose headship over the colony, spiritually signifies the self-emasculated Adam, is representative of all males’ sensual and spiritual abdication of headship and their submission to her, the emblematic Mother of Harlots in Babylonian religiosity.

Rom 1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, [The supposed priests able to righteously rule their families, signified as the Church, the woman] who hold the truth in unrighteousness; 
Rom 1:19  Because that which may be known of God is manifest in them; for God hath shewed it unto them.
Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Rom 1:21  Because that, when they knew God, they [Men, representative of women] glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 
Rom 1:22  Professing themselves to be wise, they became fools, 
Rom 1:23  And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 

As will be studied soon, men have idolized and thus worshipped women, the figurative ‘Queen Bee’ he serves and glorifies, as do ALL the harem of ‘female worker bees’ in Babylonian-Zionist-Christianity, feeding her the royal jelly in tithes and offerings for the lying services rendered by her, their madam-whore-Queen.

Since Adam loved Eve, and due to his God-given conscious surrender and dismissal of headship to Eve, he implemented disinheritance of his birthright in the lust of his flesh in preference for her, being utterly ignorant of the consequential lifetime of evil experiences of disunion with his wife, unconsciously disinheriting mankind, bar the Bride, from Christ, the Tree of Life, for 7,000 years. It is replicated by Esau’s emblematic ‘red pottage‘, with him, dismissively, aware of his inner trumpet, which alerts him that ‘death is in the pot’ of his decision to prefer the physical, sensual immediacy of satisfaction over the long term (Gen 25:29-34, 2 Ki 4:38-40). His actions are starkly typical of our weak flesh’s lust for immediate feminine gratification.

Eve had already eaten of the fruit, and Adam, in not being deceived but composed of like weak flesh, couldn’t bear the thought of being separated from his very flesh in beautiful Eve. Adam’s lust for his wife was far more tangible than the esoteric concept of eternal life. He thus temporarily discounted eternal life by submitting to Eve and, thus, by listening to his wife’s justification for eating, joined his wife in disobedience, condemning mankind to the same fate of a lifetime in the flesh, indeed—”an experience of evil to humble them by it“.

Ecc 1:13 I applied my heart to inquiring and exploring by wisdom concerning all that is done under the heavens: it is an experience of evil Elohim has given to the sons of humanity to humble them by it.
Ecc 1:14 I saw all the deeds that are done under the sun, And behold, the whole is vanity and a grazing on wind.” – CLV

1Sa 8:7  And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they [The woman, the church] have not rejected thee, but they have rejected me, that I should not reign over them.

Accordingly, and because Adam, the head of Eve, deliberately rejected their Lord and ultimate savior’s word, husbands epitomize all marital problems, signified prominently by a wife’s inherently scheming nature, demonstrated by Adam blaming her for beguiling him. Of course, and in Scripture, it all is represented sexually in and out of marriage as adultery, signifying the corrupting of Christ’s word spiritually.

Preordained before the creation of physical matter, in that Adam represents Christ and Eve represents the Church, Adam blaming Eve, and successively she, the Serpent, their newly corrupted order of headship has now consolidated a complex experience of evil resulting from mankind’s intrinsically corruptible hearts now centralized on the woman, representing the Babylonian churches full of spiritually impotent men, fearful that their sexual appetites will be governed by their wives—and, they are!

It’s because Adam rejected his inheritance that men, husbands, and humanity have lost their headship, leaving Eve and all women in breast-felt emotional disarray, a delusional impossibility of feeling obligated to pick up the slack. In contrast, men (ironically, mystifyingly, as Christ is spiritually) are primarily interested in sex. Accordingly, wives never live in a state of mental and spiritual ravishment of their mind, body and spirit and are thus always at odds with their husbands’ passions—enigmatically a perfect match made in heaven, for a marriage made for hell—Sheol, the place of the dead! 

Mar 3:24  And if a kingdom be divided against itself, that kingdom cannot stand.
Mar 3:25  And if a house be divided against itself, that house cannot stand. 

Pro 5:5  Her feet go down to death; her steps lead straight to Sheol. (BSB)

Because of Adam and all husbands’ sexual submission to their wives’ deeply disquieted whims, it is a ‘kingdom divided against itself’. Husbands bitterly complain that they do not have wives as enthusiastic about boudoir intimacies as they are, and wives, equally rancorously yet rightfully, claim that their emotional needs are not met for the preparation of their minds and bodies. All because women need a head to cover them, thus arousing them sexually and the Bride spiritually, for and in Christ!

That dreadful resentment is what Solomon tried to resolve, but couldn’t, since it is to be spiritually understood through his emblematic Shulamite wife’s reversal of the curse. In the meantime, both parties sullenly blame the other for the disunity, oblivious to the Shulamite’s methodology, who at this stage has become the wise Woman who enthusiastically builds her house for her Lord and Husband by his design.

Every wise woman buildeth her house: but the foolish plucketh it down with her hands. (Pro 14:1)

The Bride epitomizes the term “pleasing” her husband positively (Exo 21:7-8). Previously, her joints, representing husbands and wives who make up our Lord’s jewels in the Church, coming out of Babylon, stubbornly emphasized having their mate (meaning Christ) please them. That understanding is pivotal to the Bride’s about-face. 

The Song of Solomon thus represents the Bride of Christ’s exultant joy, barely contained by the breathtaking royal glory she has been gifted. At the outward return of Christ and consummating his marriage to her, she, in perfect unity with him, beginning and ending with Babylon’s mystifying One Thousand-Year Reign, will be the catalyst bringing her children, the world, into judgment in the Lake of Fire.

For the Elect of God, it is her Husband’s assurance that in the study of the Song of Solomon, the Bride perceives herself reflected as the Shulamite. She now humbly descends from her self-elevation, only to be immediately reaffirmed with righteous authority, power, and glory—surpassing any previous imagined self-glory, which was based on worldly conceits. “How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.” (Rev 18:7) 

Rom 1:24  Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 
Rom 1:25  Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 
Rom 1:26  For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
Rom 1:27  And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 

Mat 13:43  Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. 

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 
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.

From her emblematic harlotry emerges a refined remnant, the Bride of Christ, elegantly debuting provocatively, her worshipful, ravished response in building her home, indicative of her husband, 

Christ’s response to His Father’s eternal state of being for His purity in all things, and now, hers in unity with the Godhead. The Bride’s vivacious, deliberately submissive response to and in her Husband through her God-deigned methodology of building her house is the monumental theme in the Song of Solomon, concluding the last days before the First Resurrection, her effervescent (synonymous with wine’s spirit-like induced sparkle) unity and submission to his authority, delighting and glorifying him forever. Hence, and fittingly concluding this study of our ‘breasts”, our unity of spirit is piquantly savored and demonstrated with,

A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts. (Son 1:13)

Her ‘ministration’ to him, through the sweet scent of her unity with his, even in her darkest hours of tribulation, empowers the New Adam in her to go forth in Christ—a type of third, and strongest ply in their ‘threefold cord’ ascending in authority to Christ and the Father. 

Ecc 4:9  Two are better than one; because they have a good reward for their labour. 
Ecc 4:10  For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. 
Ecc 4:11  Again, if two lie together, then they have heat: but how can one be warm alone? 
Ecc 4:12  And if one prevail against him, two [Christ and the Father] shall withstand him; and a threefold cord is not quickly broken. 

In knowing our glorious future as the Bride of Christ, the disparaging names formerly identifying her as a whore, the mother of harlots, she graciously bears, mindful that her Husband, Christ, paved the way for having vastly worse humiliations leveled at him, and was victorious. In the Song of Solomon, she utterly reverses the female rulership of being “against” her carnal husband, formerly demanding the impossibility that he, in his emasculated condition, consistently arouses her physically; now, dramatically inverting this dynamic, she, though physically represented, unashamedly, with that beautiful female propensity, sets him up to awaken her spiritually; she says,

Son 1:2  Let him kiss me with the kisses of his mouth: for thy love is better than wine. 

Too obscene for many Orthodox Christian Babylonians, her mind, body, and spirit have, in Shulamite-like fashion, since being found in her blood in the field, been increasingly awakened for this day of righteous lust, centered in her breasts. The Shulamite is well schooled by her mother (as was Timothy by his mother, Eunice, 2 Tim 1:5), representative of the Church, in building her Temple for her Husband. Following, we have her ‘ministering’ to her Husband via her breasts’ significations, inciting ravishment of her heart by his kisses. As if he didn’t get the message, as harlots are adept at overcoming, and everyday wives feign ignorance, she more elegantly and ‘inventively’ instigated his imagination of what she wants him to do; she says,

Son 8:1  O that thou wert as my brother, that sucked the breasts of my mother! When I should find thee without, I would kiss thee; yea, I should not be despised. 
Son 8:2  I would lead thee, [Emotionally, to drive, guide] bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. 

Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.

The outstanding theme of Scripture presents the whorish transition of the idolized self-proclaimed protagonist, who, with a shudder of disgust, gladly leaves self-elevation behind and becomes the Bride in complete unity as one with her Husband. Finally illustrated in the Song of Solomon, clothed with the sun in a dazzling white gown of her Husband’s design, she constructively uses her innate sexual ‘inventiveness’ virtuously to amplify fantastically her Husband’s anticipatory spiritual arousals, glorifying him, rebounding in her, resonating eternal unity of unspeakable joy in marriage – quintessentially, the nirvana, the ‘holy grail’ the carnal world since Adam dissolutely pants, and are not given to find.

This is a great mystery: but I speak concerning Christ and the church (Eph 5:32) 

The Song of Solomon is even more enigmatic than the rest of Scripture, instilling uneasiness in the hearts of respectful Bible students for their inability to decipher its ostensibly highly erotic verses, obscurely evoking a sense to the humble-minded, their nakedness that something more significant than a fig leaf conceals a mechanism of Christ’s to guard his Bride’s glory for himself jealously. 

The Song of Solomon illustrates the nature of mankind featured by women’s etched inventiveness, now reversed for the debutante Bride’s glorious entrance and marriage to her Lord in reverential devotion to him⎯the plan from the conception of creation, her perfectly complimenting him spiritually as his flawless ‘helpmeet’ (Gen 2:18-24), the mother of all living, her allegorical breasts spiritually nurturing the Father’s children as numerous as the stars of heaven.

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. 

1Ti 1:16  Howbeit for this cause I [The Bride] obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 

Gen 3:20  And Adam [spiritually, Christ] called his Wife’s name Eve; because she was the mother of all living. 

1Ti 1:17  Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

If the Lord permits, our subsequent study, which concludes the series on “Breasts,” will focus on the critically significant finality that Solomon terminated, that of “imprinting,” a contemporary term denoting Solomon’s attestation of ‘Training up a child in the way he should go: and when he is old, he will not depart from it’ (Pro 22:6), and is the overarching concluding theme in the Song of Solomon—indeed, for all mankind in one of the two Resurrections.