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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.