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.

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 2

[Study Aired February 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

When Touch Isn’t About Sex

Let’s start with intimacy: for many women, hopefully wives, the first time their chest, their heart, was touched in a meaningful way wasn’t sexual; it was emotional. Think of a baby being held to the chest or a mother nursing—these moments transform the breast into a literal source of life, a land of milk and honey, for a babe in Christ. The nipple becomes a bridge between two hearts, offering comfort, nourishment, and a sense of bonding. Science supports this as well: during breastfeeding, the hormone oxytocin is released, which serves as a bonding hormone. It not only helps with milk flow but also creates feelings of trust and closeness. It connects mother and child on a deep neurological level and, communally, with her husband. For nursing, that context, the female nipple is not overtly sexual as espousedly experienced; it’s espousedly sacred—a representational channel of pure, unconditional, multirole ministrative care (1Ki 1:4).

Eze 23:2  Son of man, there were two women, the daughters of one mother:
Eze 23:3  And they [Aholah and Aholibah – you and I in our time] committed whoredoms in Egypt; they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. 
Eze 23:4  And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah.

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

Bruised breasts and teats epitomise the nature of being psychologically and spiritually ‘wounded in her breasts’, and like a bruised reed, normally are easily broken psychologically and emotionally, in judgment. She is thus mastectomised in espoused ministrations, as is a man, emblematically emasculated of espoused authority, “wounded in his stones and privy”, unable to minister to his wife spiritually. It is the Shulamite-Bride who is given by her Husband to be healed, having filled up from behind in her body, the Church, from both her wounded breasts and her husband’s wounded privy in submission to Him (Col 1:23-29), that the Lord paradoxically says shall not be broken. As He is, so are we as His Bride for the world, our children in the Resurrection to Judgment by our wounds, bruising, crushing, even being ground to powder, dissolved into the earth like water so that it cannot be reformed in its old style; they are healed in the New Adam, the Bride.

Mat 12:20  A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 

Isa 53:5  But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed. 

Luk 4:18  The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 
Luk 4:19  To preach the acceptable year of the Lord

Bruised H7533 – 1. to crush, oppress a. (Qal) 1. to crush, get crushed, be crushed 2. to crush, oppress (fig)

Wounded H6481 – 1. to bruise, wound, wound by bruising a. (Qal) to wound by crushing.

Son 5:7  The watchmen that went about the city found me, they smote me, they wounded [H6481] me; the keepers of the walls took away my veil from me.

A wife’s figuratively mastectomised ministrations for her husband are highlighted by Aholabah, the younger sister, representative of the Bride coming out of Babylon, and her like weariness of pursuing espoused ministrations.

Eze 23:31  Thou hast walked in the way of thy sister [Samaria]; therefore will I give her cup into thine hand. 
Eze 23:32  Thus saith the Lord GOD; Thou shalt drink of thy sister’s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much.
Eze 23:33  Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.
Eze 23:34  Thou shalt even drink it and suck it out, and thou shalt break the sherds thereof, and pluck off thine own breasts: for I have spoken it, saith the Lord GOD.
Eze 23:35  Therefore thus saith the Lord GOD; Because thou hast forgotten me [your Husband], and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms.

Such ‘whorings’ of a carnal wife almost always do not involve direct adulteries. They are related to her busybody feet being rarely in her home, always out with the girls, prioritising them and other personal pleasures, typically over-emphasising legitimate and welcome household duties ahead of her husband, all effectively ‘lewd whoredoms’ to avoid espoused ministrations. That is precisely what Aholabah, who represents us, does hopefully less and less.

While remembering that the SoS is Solomon’s composition, he is in the third person, constructing every detail of her mind, personality, and body in response to him. His portrayal of her is contrasted with his thousand wives and every other woman he has encountered, without listing their artifices. In fact, as are the Elect, she is the watchman going about her city within, carefully guarding her every thought and action for the appearance of evil. She is not judging her sisters of Solomon’s harem since she, and demonstrated by Solomon in Ecc 7:29, that she, too, is flesh and subject to “inventions”, meaning, ‘devices’ or cunning machinations—however, Solomon is trying to protect her purity in his and our minds by building that virtuosity in our appreciation of her every detail—a fantasy unfolding we see through Solomon’s realisation is unfeasible; in modern terms, too romantic without that unseen power of the holy spirit’s demonstration of might and power to effectuate her.

Outwardly, fantasising about being out at night with a veil, traditionally worn by a harlot, her watchmen within looked behind and saw her as having been one. In the very next verse, she says,

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.

Her sisters of Solomon’s court and she know that she is the one chosen by Him. Inwardly, the wounds in her breasts from Eden’s curses have been healed, and now, with eyes ravishingly ablaze with crystal clarity of knowing that her every feminine detail is designed by Him to ravish Him, she solemnly demands with their oath that her highly romanticised sisters don’t cheat her of her exclusive love. She, as we do with Babylon in the next verse, doesn’t want her sisters to discover her pearl of great price, which she jealously guards. After all, all 1,000 of them had known Solomon carnally. They didn’t find him exceptionally different to ministering to them sensually, so, somewhat scoffingly, why should the Shulamite be so ravishingly sick with love?—he’s just another unsatisfying man.

In all amazement and humility, it is she (actually Solomon) who asks a dual question, with the latter answering her sister’s inevitable jealousy.

Son 5:9  What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

She then, in the subsequent seven verses, outwardly demonstrates to them the splendour of her beloved’s majesty in every aspect. However, they, akin to Babylon to us, are not granted the spiritual vision to perceive the distinction that makes her Groom unique. In fact, she restates the very first verse in the SoS with, “His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem – Son 5:16.

Joh 15:15  Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 
Joh 15:16  Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Where was the Bride wounded?

Eve and all women, having been physically smitten for six thousand years, living insecurely with Adam, dealing with his own curse, fawning on her sexually, the wounded (H6481) effect psychologically and spiritually in her heart took the greatest insult and toll in her breasts, her teats which we have seen has the same Hebrew reference, H6481, for a priest or husband being injured in his privy!

In more moral times past, pregnancy outside of marriage attracted tremendous shame. The hapless poor girl bearing the outward stigma of her indiscretion, more than her lustful paramour, the supposed head and authority, allegedly a watchman in his own right, to avoid amorous excitations, who, precisely as did Adam with Eve, the most mechanical nature of all men, submitted to his lust for her charm.

2Pe 2:22  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

As the 1967 lyrics to the song, “The Beat Goes On”, announce to the Elect, Babylon is doomed to labouriously repeat its sins—sardonically and drearily expressed at the end of many stanzas~, “And the beat goes on…La-de-da-de-de, la-de-da-de-da”—until the Shulamite comes along singing her Lord’s orchestral Song of Songs with young and feminine vibrancy, authentic charm too devastating to our Lord, he says through Solomon, “Thou art beautiful, O my love, as Tirzah [favourable], comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me…” Son 6:4-5.

In the meantime, a profound correlation exists between a husband’s emblematically wounded or crushed private parts and his wife’s bruised breasts, which is appreciably detrimental to marriage that Solomon sought to correct with his Shulamite creation.

As observed earlier in these studies, Eve’s sense of security in Adam has been markedly compromised since their expulsion from Eden, effectively inflicting emotional distress in her now wounded and bruised heart towards Adam, signified by her breasts. In an effort to shield herself against the forboding emotional darkness in her land of being forsaken and unable to rely on Adam to meet her romantic needs, her curse compels her to step up to the plate and take control where Adam fails, instinctively hoping to shame him into being the man she needs. As seen in the last study, it is a startling portrayal of her indirectly taking him by the throat with his secrets. Even though, in Deu 25:11-12, she took her husband’s opponent by his secrets, she soundly controlled the signified ‘doctrinal’ argument between the two men, causing her husband to win by subterfuge (euphemistically underhandedness) regardless of righteously understanding the core truths, thus rendering him allegorically impotent, and elevating her as the champion—like good old Queen Vashti, in modern terms, empowered as a strong, independent and assertive woman…

The consequence of Adam’s abandonment of authority as Eve’s head, the result of her now symbolically bruised breasts and teats, causes her to seek doctrinal paramours who will not forsake her, and endlessly verify her charm. Confused, deluded, and unsatisfied, moving from one to the next in the wearying pursuit of the flesh. All because in Eden Adam temporarily wrestled in his mind with God, and allowed Satan to ‘reach in’ as his new ‘head’, allegorically taking him by his privy parts.

Mat 27:46  And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 

Jdg 10:13  Yet ye have forsaken me, and served other gods: wherefore I [For this cause, all carnal husbands can’t be relied on] will deliver you no more. 

Isa 7:14  Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isa 7:15  Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
Isa 7:16  For before the child [Jesus] shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. [Ephraim and Manasseh – emblematic of our kings within failing to uphold our feminine sentiments]

Isa 54:5  For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called [through Christ and his Bride]. 
Isa 54:6  For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 
Isa 54:7  For a small moment have I forsaken thee; but with great mercies will I gather thee. 

Consequently, it all affords a carnal wife the gift of a powerful secondary benefit: having her husband continually focused on romantising her as she dangles the intimacy carrot just out of reach, skillfully managing him with hope of boudoir delights.

To gain insight into what motivates an individual, it is customary to examine their moral beliefs. However, beliefs originating in Eden by our first father, Satan, now lead us to concentrate on our immediate emotional needs, which we intertwine with God’s word to more easily accommodate our sentiments, doctrinally. Consequently, these beliefs, and like men’s privy and women’s breasts, are often psychologically injured and damaged and therefore not dependable in representing a belief. Instead, if one seeks to understand a person intimately, it is essential to comprehend their wounds, their trauma—demonstrably by Adam’s injured privy and stones, and Eve’s wounded spirit in her breasts.

The easiest way to observe someone’s insecurity is to see what they need from other people, and in this study, it is Adam and Eve’s gender specific insecurities. Adam, as Eve’s head, is first to incur his insecurity by his fear of losing her companionship, overwhelmingly driven by his newfound lust for the ravishing sensuality she affords him—and she knows it. Her delight in Adam’s lust for her affords her incredible, unwittingly emasculating power over him, and he likewise knows it. But until the holy spirit comes thousands of years later, the flesh, temporarily, has far more power in sensualities than does God’s word spiritually.

Individuals’ insecurities mainly originate in childhood experiences and persist into adulthood in complex ways, so common in everyday life that they are often disregarded or unnoticed, since we are skilled at seeing situations developing and avoiding the hurt with all kinds of dishonest mechanisms.

There are six carnal social needs that most individuals crave: significance, approval, acceptance, intelligence, pity, and power. As typified by the basest and least of all people, the Bride, we don’t need to be powerful, significant, or accepted by the broad populace to experience love and respect, but, in Babylon, it is essential that our peers and as many individuals as possible boost our pride by recognising that we possess these qualities. As noted by Job, when people seek our advice, it empowers us as significant. Typified somewhat righteously by Eve, following Adam’s treachery in not being her head, is not that she wants pity. Still, she and all women thereafter want men, particularly husbands, to understand their emotional needs, and there is a lot of truth in how hard their lives are, and what they go through as women—seemingly a kind of prank God played on women. In her representing the Church, equally represented by men, the ‘evil experience’ is a contrivance of God to humble us. Nonetheless, she blames Adam entirely for her perceived heartfelt misfortune at not being sufficiently and consistently understood for her wound—perpetually—since his understanding would unify their minds, dethrone her, reverse her curse, and thus loosen her power and authority.

Accordingly, if you want to see what governs a person’s mind and actions, you understand their grief; you don’t look at their beliefs. Without the holy spirit, their actions are driven by their bruises and are more easily ruled by their doctrine. We continue to observe and from experience, symptoms of our gender specific wounds overshadowing the causes as we blame our spouses (Rom 2:15). As Adam and Eve and we experienced, every bad behaviour is grief of the underlying wound, in disguise.

In early childhood, typified by the ‘children’ Adam and Eve, and even God, and more identifiable with women, their primal need, ingrained ironically around the age of eight, but starting soon after birth to age ten, is designed by God to be intensely social, requiring family and friends, and, carnally the eternal question, ‘Will I be liked and how do I become more likable to attract more friends’. In that group, indicative of a church, do I feel safe, secure, accepted, and, ideally, loved by my peers for who I am? Am I chosen? That hope for a self-validating script is grounded in the emotional reward from the personal elements the individual perceives as beneficial for self-elevation, and in the peer group’s promotion.

In that “all things are [hers]”, the protagonist, the Bride, initially represents, like all women, a natural desire to be noticed and held in high esteem, to be chosen. What she does not comprehend and is incapable of understanding is the cause of the wound she perceives in her breasts and heart—the humiliation and perceived shame stemming from being deceived by the Serpent. Originating from her unacceptable behaviours, her subsequent wound is a chaotic perception that Adam and God perceive her as unintelligent, disapproved, and insignificant. She perceives this as a loss of authority and, like Cain, perpetual self-pity (Gen 4:13-15). And to correct the shame of unworthiness, she does, in amplifying her already beguiling femininity, easily and gladly, verified by Adam to feel mature, safe and chosen. Unwittingly to all, she, in representing the old Adam in mankind, is positioning herself to ride the Beast, sitting on God’s throne as god. Meanwhile, Adam, representing all husbands (except the carnal male Elect), stands impotently by as his wife endures the humiliation of both their curses for 7,000 years.

2Co 4:16  For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 
2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

What she and Adam do not comprehend is that those fleshy qualities she desires do not simply manifest spontaneously, thereby leading to immediate maturity. She faces a strenuous journey ahead in her efforts to save herself, as Adam evidently was unable to do so. Nevertheless, to Adam’s consternation and in his haste to seek her favour, she commands his unwavering attention, which, unexpectedly, strangely proves to be unsatisfactory. Age doesn’t equal maturity, and self-styled responsibilities don’t equal healing as she flinches at the concept of her husband ruling over her. Paradoxically, another strange, disconcerting, yet curiously sensually attractive notion—quickly erased as alarmingly destructive to her distinction.

What she doesn’t fathom is her innate, nonetheless, bothersome need to be governed, ruled by a powerful man of righteous social and spiritual standing to fulfil her every need, and thus vastly amplify her beauty in mind, body and spirit. Beginning in her healed breasts, an emotion so almighty of Shulamite-Bride-like proportions, triggering every sensory delight representatively spiritually in her body.

In matters of chastity, female breasts are socially discreetly observed visually and righteously without fanfare, privately acknowledged in all glory to God—just as the Shulamite’s fanciful zeal, nonetheless, more boldly wants her husband to have no misunderstanding of her desire for his direct attention. In scripture, particularly in the Song of Songs (SoS), breasts are central to understanding their various meanings. Simultaneously, these studies aim to minimise unnecessary sensationalism. Consequently, a substantial portion of research is devoted to this subject in all propriety and hopefully without offence.

Continuing:

Her insecurity fast-forwards her to another stage of life, almost always beginning in youthful curiosity or early adulthood, and the breast takes on a very different meaning. Suddenly, it’s eroticised, desired, lewdly lampooned and exaggerated by both sexes. We see the same biological part—the nipple—now interpreted through a different psychological lens. In romantic relationships, it becomes a focus of arousal; touch here can lead to feelings of excitement, connection, and, something the Shulamite-bride three times vociferously avoids advancement (Son 2:7, 3:5 and 8:4), because the nerves in the nipple are connected to the same areas of the brain that light up during amorous activity. For the unprincipled single males and females who behave in an unbecoming manner, deliberately playing provocative mind games, or engage in physical incitement, their actions, unwittingly and shockingly, signify an espoused commitment. For today’s hookup culture, leaving the parable of the woman at the well having six husbands (John 4:16-18) miles behind in the dust of pressed breasts and bruised teats—an unrealised situation of multiple adulterous marriages.

1Co 7:36  But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

The spiritually “uncomely” signifies spiritually casting one’s pearls before swine (Mat 7:6), when adulterously, particularly when artful kisses are predatorily pursued by either party to quickly progress towards the breasts for mutually greater arousal. By God’s design, and perhaps precipitating an experience of evil, it’s natural and inevitable that singles, especially courting couples, involuntarily become relatively sexually aroused. It should certainly not be the direct aim, since that is fornication. However, for the sagacious, it is even more morally compelling when they perceive unintentional stimulation as a potential evil approaching, and they graciously internally acknowledge and respect one another for the circumstances, thereby abstaining. In doing so, they display immense honour and respect for the other, a SoS Shulamite-like etiquette that curiously, is even more arousing!—a phenomenally powerful theme in the Song of Solomon, and always indicative of the Bride, today, with Christ!

Luk 21:19  In your patience possess ye your souls.

Eph 5:3  But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

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.

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Rev 14:13  And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

A wife’s breasts, both within and outside of marriage, are profoundly central to men’s and women’s Adamic curses, carrying multifaceted negative and positive implications. Breasts are highlighted eight times in the Song of Solomon, with a full one-third of all twenty-four biblical references in 66 books. (3×8. Eight represents the end, judgment, and the completion of a matter, gloriously transitioning into the new beginning of the new man in both husband and wife.)

Neurological studies show that nipple stimulation activates the somatosensory cortex, the same brain region that processes genital touch. So yes, scientifically speaking, the nipple assuredly is a pleasure centre, but here’s where it gets complicated and fascinating—many women feel conflicted about this dual role. They’ve used their bosoms to nurture their children, and they’ve seen their breasts change with age, weight, pregnancy, and menopause. Additionally, as seen in some tribal cultures, regrettably, the breast is somewhat unexceptional as any other everyday exposed bodily member. On Western beaches, and even on Main Street, and at evening social galas, the breast’s God-designed glory is frightfully desecrated. Women feel the burden of how the world views them, how the media, husbands, and culture have sexualised their bodies. That tension between intimacy and eroticism confuses. Particularly in Babylon, one moment, the breast is theirs; the next, it seems to belong to someone else’s gaze. This can leave many women disconnected from their body, especially if they have never had the language of Godly freedom, as Solomon’s Shulamite anticipates, to explore these roles righteously in marriage, and celebrate their spiritual union as the Bride of Christ!

1Co 6:20  For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. 

This confusion often quietly resides in Babylonian marriages: a woman might desire emotional closeness but not sexual touch, a delicate balance between fulfilling her emotional needs, yet not overly arousing her husband and deny his marital dues; or she might enjoy erotic stimulation yet feel guilty or hesitant about it during midlife body dysmorphia, and beyond. As the body changes and hormones shift, many women report feeling more sensitive in some areas and less responsive in others. Instead of embracing this natural evolution, many feel they’ve lost something, blame themselves for not reacting the same way, and wonder whether they’re broken or no longer the same. However, apart from biological or mental sickness, the truth is that nothing is broken. What is changing is the context, and once a woman understands the psychological duality of her own body, she can begin to reclaim it—not just for pleasure, but for the continuity of connectedness with her husband, and as always for the Bride of Christ, spiritually, and these understandings in the natural representing the spiritul, is what makes the young bright-eyed Shulamite Bride in the SoS so vigorously guarded.

So, what is the difference between espoused intimacy and eroticism? Intimacy involves emotional closeness and a sense of safety, being fully understood and accepted. It includes touch that expresses, “I see you, I cherish you, I am with you.” This kind of touch may not always lead to sex, but it is profoundly fulfilling, as expressed earlier, always being in a psychologically semi-aroused mindset. It’s the type of touch that remains, not because it may excite the body, but because it comforts the soul as a Psalm. For women, particularly later in life, this kind of touch can be even more valuable than any physical act—gentle, unhurried, and attentive.

Eroticism, on the other hand, relates to desire, energy, attraction, and excitement. It can be powerful, passionate, and affirming, and it also has its place. The issue isn’t with erotic touch; it’s with how narrowly we define it. Too often, the media teaches us the absurdity that eroticism must be quick, visual, and performance-driven. But for women and men, erotic pleasure starts in the mind. It’s about feeling emotionally secure first; it’s about building a connection, not just chasing a climax. And once that foundation is set, the body can open up in unexpected ways even after years of disconnection—it does with Christ!

Here’s a key insight: the same touch can feel intimate in one moment and erotic in another, depending on the emotional atmosphere. As a result of Eve’s curse, wives often feel rushed, unseen, or pressured. Since her mind is ambivalent about carving an emotional connection without inciting her husband’s immediate ardour, even the most physically stimulating touch can feel invasive. However, if she feels respected and safe and has a radical understanding of her curse, even a gentle caress on the chest can awaken deep desire. That’s the psychology behind the duality: the body doesn’t decide how to respond on its own; it follows the emotional cues we create. In Babylon, she employs the same emotions to rationalise her emotional fulfilment, anticipating that her husband will experience similar satisfaction, thereby skillfully avoiding the paradox of her ambivalence toward his exasperatingly faithful— ‘unmentionables’.

This is where communication becomes essential, especially in the management of her ‘house’ in Him, where the Shulamite’s ardour and immediacy of anticipation, virtuously detained, is aching to be touched and masterfully caressed. It typifies her husband, Christ’s dexterity with his Bride, ensuring her desire never fades, but is enthusiastically amplified by her in a carefully choreographed dance taught by her mother, the Church within, as she builds her house to His design.

Heb 13:4  Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Heb 13:5  Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Heb 13:6  So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
Heb 13:7  Remember them which have the rule over you [Husbands, Elders, Christ and the Father], who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 
Heb 13:8  Jesus Christ the same yesterday, and to day, and for ever.

In constructing her house, the Temple, in accordance with her husband’s design, throughout the entire Song of Solomon, she poetically dreams of how she will demonstrate her love for him, its every detailed sensuality tactile. It is her youthful desire in righteous visualisation for “the day that she is spoken for,” that the entire Song is indispensably palpably “knowing” one’s spouse. Accordingly, it is deemed necessary to address the vital elements of “touch”. Compared to a husband, a wife’s thinner skin enables her million nerve endings to heightened sensitivity; combined with her female hormones, evokes those glorious feminine responses that so delight a husband by his touch, kind of causing her God-given virtue to flow to him, and his, to her, prospering them as one spirit (Eph 4:4).

Luk 8:43  And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 
Luk 8:44  Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
Luk 8:45  And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
Luk 8:46  And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 

Isa 55:11  So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. 

The Male and Female Minds are Designed Innately Lustful – Ruling Adam Coitally and Eve Romantically

[Study Aired February 11, 2026]

LUST – The most powerful desire that controls all actions, good and evil. In marriage and society, it led Adam to relinquish his leadership meekly and Eve to assume authority with ease, with a caveat: Her veiled ‘administrative’ intimacy comes at a cost.

As Eve demonstrated, our eyes instigate lust that instantly fires off powerful hormones that incite other physical sensations in a cascade of possibilities to explore and amplify more intense sensualities. 

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.

When we hear the term ’emotion’, it commonly evokes concepts such as love, hatred, happiness, or fear. These intense feelings, experienced throughout our lives, drive many of our behaviours, whether beneficial or detrimental. The question arises: where do our emotions originate?

The human brain is inherently configured to seek out threats or rewards. When a threat or reward is identified, the brain’s emotional centers activate, prompting the release of chemical messengers. Emotions are the manifestations of these chemical signals, which travel from the brain to the rest of the body. Upon detecting a potential threat, the brain releases stress hormones such as adrenaline and cortisol, preparing the individual for a fight-or-flight response. Conversely, when encountering something rewarding, such as an act of kindness, the brain releases chemicals including dopamine, oxytocin, and serotonin, which induce feelings of pleasure and motivate continued engagement in the behavior. Often, the emotional centers of the brain activate before the rational thinking regions. In some instances, most significantly sexually, the reactions of the emotional brain are so intense that they override rational thought, leading to emotional hijacking where feelings dominate behavior.

While many of our emotional responses occur subconsciously, cognition can influence emotion, and at times this influence may be unproductive. Merely contemplating a threatening stimulus can elicit an emotional reaction. This underscores the importance of managing emotions through deliberate thinking; when our thoughts are not based on our Lord’s commands, they clandestinely are likely to become an idol of the heart. Emotions significantly impact our perception of the world. By understanding and regulating our emotions through our thoughts and behaviors, particularly historically, we can gain greater control over our mental processes and effectively pursue our objectives. Of course, while in Babylon, those objectives are carnally based, sensual and devilish in nature, so that we cannot consistently pursue God’s word. Consequently, those powerful emotions elicit lust.

For Eve, that lust instigated by her eyes was to make her wise—perhaps wiser than Adam—a covert theme of immensely negative proportions, soundly hiding Christ’s song of songs carnally and spiritually.

The Law and Sin

Rom 7:7  What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Rom 7:8  But sin, taking occasion by the commandment, wrought in me all manner of concupiscence [G1939: 1. desire, craving, longing, desire for what is forbidden, lust]. For without the law sin was dead [Couldn’t be manifested]. 
Rom 7:9  For I was alive without the law once: but when the commandment came, sin revived, and I died. 
Rom 7:10  And the commandment, which was ordained to life, I found to be unto death. 
Rom 7:11  For sin, taking occasion by the commandment, deceived me, and by it slew me. 
Rom 7:12  Wherefore the law is holy, and the commandment holy, and just, and good. 
Rom 7:13  Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding [exceedingly understood as] sinful. 
Rom 7:14  For we know that the law is spiritual: but I am carnal, sold under sin.
Rom 7:15  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
Rom 7:16  If then I do that which I would not, I consent unto the law that it is good.
Rom 7:17  Now then it is no more I that do it, but sin that dwelleth in me.
Rom 7:18  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
Rom 7:19  For the good that I would I do not: but the evil which I would not, that I do.
Rom 7:20  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 
Rom 7:21  I find then a law, that, when I would do good, evil is present with me. 
Rom 7:22  For I delight in the law of God after the inward man:
Rom 7:23  But I see another law in my members, warring against the law of my mind, [powerfully influenced by the tangibility of emotions] and bringing me into captivity to the law of sin which is in my members. 
Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25  I thank God through Jesus Christ our Lord. So then, with the [redirected emotions serving a righteous…] mind I myself serve the law of God; but with the flesh [without the holy spirit] the law of sin.

What is the biblical definition of “Lust”?

The concept of righteous ‘lust’ is a nature of God, and is expressed in His desire to create Himself in man. We shall soon see that lust in Eden existed long before it was first verbalized as lust in Exodus 15:19, where the Lord’s righteous lust is upon the Egyptian enemy, recounting Israel’s joy at seeing them destroyed before their eyes.

Exo 15:9  The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust [H5315] shall be satisfied upon them; I will draw my sword, my hand shall destroy them.

The Enemy’s Lust, typical of the flesh. H5315 – Nephesh

– Phonetic: neh’-fesh
– Definition: 

1. soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion

a. that which breathes, the breathing substance or being, soul, the inner being of man
b. living being
c. living being (with life in the blood) 

Its strength, by the frequency of its use, is: Heart 13, Life or Lives 120, Person or persons 30, Soul 411, with all the normally recognized references of being angry, discontented, greedy, and an appetite for a thing, registering very low.

That very same “lust” the Lord righteously expressed is next seen in the Psalms, in its unrighteous usage.

Psa 78:18  And they tempted God in their heart by asking meat for their lust [H5315].

The first time lust was inferred is God’s creation of living creatures:

Gen 1:20  And God said, Let the waters bring forth abundantly the moving creature that hath life, [H5315] and fowl that may fly above the earth in the open firmament of heaven.

Consequently, we can see that righteous and unrighteous lust refer to the level of vibrancy a living thing expresses through its existence or in response to an external incitement.

For mankind, lust is mainly perceived through sight, either visually or in one’s mind. When idolized in self-will, it manifests as emphatic pride, the worst of all, keeping us deceived and from seeing God’s truth, and spiritually, equates to false doctrine or lies.

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.

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.

Here’s an outstanding occasion of men using vision righteously to find the most carnally perfect female beauty in mind, body and spirit.

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.

For the highest honor in Israel, Abishag’s breathtaking ‘administrative’ qualities were decidedly and elegantly visually erogenous to King David, designed to improve his circulation—however, vainly. His representation of the Old Covenant was impossible to be ‘ravished’ back to life. Abishag, no doubt, took the outcome pragmatically, a little tearfully, as does the Bride of Christ in her journey. One must feel deeply saddened by her beautiful, devoted spirit and the intent she was guided by, which was undoubtedly shaped by her mother and female peers from her early youth (Son 8:8-14), for the day of being spoken for, unforeseen, not consummated.

If lust reaches through other senses without sight, the lust produced isn’t as immediately intense. If Eve were blind and ate the forbidden fruit, although it would later be spiritually bitter, it would no doubt have tasted glorious; however, eyesight greatly amplifies the experience. Likewise, the auditory experience of beautiful music is brought to life when the musicians are visually seen as emotionally and spiritually one with their instruments, as is the singer, the conductor, and the orchestra. https://www.youtube.com/watch?v=O_fedWU-Aag&list=RDO_fedWU-Aag&start_radio=1 As seen in the accompanying link, ordinary people of no classically exceptional looks, when associated with stirring instrumentation and vocals, take on a beguiling beauty—as do the Elect, hidden in  Christ.

Gen 3:6  And when the woman saw [H7200 – 1. to see, look at, inspect, perceive, consider] that the tree was good for food, and that it was pleasant [H8378] to the eyes, and a tree to be desired [H2530 = 1. to desire, covet, take pleasure in, delight in] 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. 

The Word, the Creator of all things who became Christ, desired/desireth the creation, and his pinnacle of creation, man; he also “saw H7200” multiple times that all that He created, “was very good.”

If it weren’t for righteous lust in all that God “desireth” after the counsel of his own “will”, the Father wouldn’t have created the Word, and Christ, creation.

Pro 11:23  The desire [H8378] of the righteous is only good: but the expectation of the wicked is wrath.

Pro 13:12  Hope deferred maketh the heart sick: but when the desire [H8378] cometh, it is a tree of life.

Job 23:13  But he [God] is in one mind, and who can turn him? and what his soul desireth [H183 = 1. desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer a. (Piel) to desire, crave (food and drink) b. (Hithpael) to desire, long for, lust after (of bodily appetites)], even that he doeth.

Notice that all God desires to do for his “good pleasure” has the same meaning as “his will”.

Rev 4:11  Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure [G2307 = 1. what one wishes or has determined shall be done] they are and were created. 

1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will [G2307] of God abideth for ever.

Heb 13:21  Make you perfect in every good work to do his will [G2307], working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen

Practically all deviations from following Christ’s commands, while laid at the feet of the Adams of the world, stem from their meek and unwitting treachery against their wives in preferring to submit to their ever-ready pudenda’s demands, not necessarily actuated, but adulterously from the heart. In direct parallel are the Eves of the world, their ever-ready breasts, signifying their emotional demands governing practically every thought and action, her lusts equally multitudinous as males, adulterously from her heart (Mat 5:28). Those statements were inspired by a source referencing David M. Buss, who wrote an alleged fascinating study, “The Evolution of Desire”; at Au$120—sadly, for me, a little lust too cashwise expensive. It appears that David Buss deeply resonated with Christ’s given inspiration for the foundation of Adam and Eve’s lusts emanating from his privy, and Eve’s breasts that the Shulamite in the SoS with elegant effusiveness expresses righteously as one with her Husband.

David Buss, it seems, is given by God to stumble upon those foundational origins of lust, substantiating what the Lord is revealing to His Body. A Christ abridged version is the significance of both the male and female’s emotional confines that inherently govern their minds over and above a sexual performance. Almost always, spouses are intensely jealous of their mates’ off-handed, subtle, sexually playful ‘innocent’ (cute) interactions with the other gender, dishonestly sanitised in mutual company (1Co 5:1) 

Pro 26:18  As those who need correction put forth fair words to men, and he that first falls in with the proposal will be overthrown; 
Pro 26:19  so are all that lay wait for their own friends, and when they are discovered, say, I did it in jest. (Brenton)

It is equal to Israel, men and women dancing naked before the golden calf, giddy with emotional highs, silently glorying in agreement of mind and body, and with Aaron’s sanctification, hoping that, and by the vast majority’s agreement, Moses would submit—spiritually typified by Orthodox Christianity each Sunday in church.

As is soundly being demonstrated by the foundational theme of this entire Study, in that the powerful emotions generated from a male’s privy, and his partner in crime, his woman’s breasts, initiate grievous disconnectedness, and divorce, characteristically spiritually. 

That said, a man’s most significant concern is about his wife’s potential sexual infidelity. She worries about her husband’s dreadfully easy temptation of another woman’s emotional infidelity, cunningly stimulating him with a million incredibly enticing allurements that the righteous girls gracefully know from pre-teen years and keep in Shulamnite-like fidelity for one man. Conversely, the predatory females fragrantly use for mind-titillations, equalling men’s, both always in a semi-eroticised unconsummated emotional disarray, ever searching, and like Aholah and Aholibah, never finding fulfillment (2Ti 3:7). 

The paradigm is that if either party is led astray by their lust for a third entity, and enters into a physically chaste, but emotionally intimate relationship, compared to one where they enter into a sexual relationship, devoid of emotion, men, and just like Adam in the Garden, far more easily submit sexually. For many complex reasons, women with the immediacy and potential for far more to lose will wantonly work to death, her alluring, fraudulent promises for emotional highs, while the more lubricious submit. Both spiritual lusts are a match made in heaven, an adulterous, spiritually naked dance and a foundational theme saturating the Bible.  

Increasingly, physical sexual infidelity for most men is gravely difficult to overcome, and spiritually, without the holy spirit and rarely considered, nigh impossible; nor do they care—Adam didn’t. Equally endemic is women’s ‘gifted right’, with varying degrees of intensity, to innocently present every detail of her body and mind erotically, brazenly veiled as fashion.  ‘An unfaithful wife says, “Sleeping with [erotically teasing] another man is as natural as eating.“’ – (Brenton)… she is effectively saying to her husband, ‘get over it’.

Pro 30:20  Such is the way of an adulterous woman, who having washed herself from what she has done, says she has done nothing amiss.

She epitomizes Solomon’s term for the majority of men, “vanity of vanities,” for opportunities never realised, driving men deeper into irretrievable lust. Then, the women audaciously complain about the “creeps” of the world—some desperately having given up in even knowing how to win a fine woman, the very basest of men, in hopelessness, brutally ‘go and get it’. 

There are two meanings to lust. We can lust righteously for the things of the spirit, or we lust for forbidden things that are not ours, or things that are ultimately harmful to us, as in inordinate desires.

Typified by Adam and Eve, none of us voluntarily gives up our lives. Flesh instinctively does the opposite and seeks to save its life and seek gain, and not be content in waiting for the Lord. Utterly deluded, Adam lusted for Eve, which provided Eve a windfall of lusted, albeit illusory, wisdom, pridefully superceding Adam’s authority.

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.

Jas 4:3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 

Things we consume out of our lust are physical items we often don’t truly need, but they satisfy our fleshly desires. More significantly, they include the lust for spiritual knowledge that we impose on others when we are in Babylon; this makes us the twofold child of hell.

Gal 5:16  I say, then, Walk in the Spirit and you shall not fulfill the lusts of the flesh. 

The spiritual life in Christ, which is eternal life, does not depend on flesh. We indulge our flesh to satisfy our imagined needs, and we live in lustful desires to fulfill those imagined needs that are soon fading away forever. 

Gal 5:17  For the flesh lusts against the Spirit, and the Spirit against the flesh. 

The spirit doesn’t need the flesh at all, but we, as flesh, are dying, and we need the spirit’s life. These are opposed to each other; otherwise, whatever you may will, you will do these things. 

Gal 5:18  But if you are led by the Spirit, you are not under law.

It is those who overcome and stand on the sea of glass (overcoming the flesh) who sing the new song, which is Christ’s song unfolding from the Shulamite’s song in the Song of Solomon, spiritually. The words of the Bride’s new song deliberately ravish her Husband, Christ, celebrating consummatively the great works of His justice in His judgments across all His ways in her. 

Lust Corrupts:

2Pe 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 

The fact that flesh is corruption, and the desire to satisfy that state is corruption. 

Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;

Lust can also mean a legitimate desire: 

Deu 12:15  Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.

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.

Uncleanness is symbolized by nudity — the exposed thighs of our walk (Jer 13:26). We must diminish the flesh and elevate the spirit, Christ within. We must never entertain the idea that we can save ourselves through fleeting lusts of the flesh that excite and serve the flesh. We thus hate our lives, the flesh that Adam and Eve found, and we formerly, and sometimes still, find irresistible. 

Adam, while searching Eden for a suitable mate, observed the other beasts of the field enjoying the company of their mates. With them, he found no unity of mind, body, or spirit, which prevented him from sharing experiences and engaging in intellectually meaningful communication. They were solely interested in foraging for food and sleeping, and the males, triggered by the female’s involuntary signals of fertility, would combatively compete to secure a mate. 

Gen 2:18  And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 
Gen 2:19  And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 
Gen 2:20  And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
Gen 2:21  And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
Gen 2:22  And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man

Adam, upon unintentionally donating one of his ribs for Eve’s creation, and recovering from his deep sleep, would have felt eager anticipation to see what the Lord created. Adam’s emotional response to seeing her for the first time is not described in the scriptures. 

Upon the Lord bringing Eve to Adam, we can be sure that he didn’t impassively look up from his cucumber sandwich and say laconically, “This is now bone of my bones, and flesh of my flesh: she shall be called Woman,” and go back to scratching in the dirt the design of the wheel or trimming that annoying ivy off the fig tree. He and she wouldn’t have taken their eyes off comparing their differences in body and mind; both, in glorious child-like innocence, were unashamedly intrigued by his body’s obvious interest in hers, while her more latently manifest coy responses sparked much skittish curiosity and gaiety in them both—there wouldn’t have been much sleep that night.

Since she was the mother of all living and contained dozens of ethnicities in her genes, maybe she wasn’t what we today would call a highly refined specimen; nonetheless, Adam didn’t have any comparison, and she looked beautiful and interacted engagingly with a unity of heart, evoking the new sensation of intimate arousal—a perfect helpmeet.

Adam (mankind) was created, desiring companionship, mirroring God’s desire to share His glory in His creation of the Word, who in turn began the creation of God (Rev 3:14) through Him, through this new phenomenon called man. This unspeakable generosity gifted to the man wasn’t to be taken flippantly, as God designed the man to respond; instead, he was to learn through ‘much tribulation’ who is the head, God or man, soundly ending the deliberately anticipated matter for eternity! (Isa 45:5).

To provoke the man’s rejection of God’s authority, the Word created his ultimate adversary, known as Satan, in the symbolic form of the Serpent, the prince of the power of the air (Col 1:16), given to ‘eat’, devour Adam’s weak obedience to their Lord’s commands (Gen 3:14). Just as any predator targets the young and less gifted to fight back, Satan beguiled Eve, knowing full well that she would subsequently more powerfully beguile her husband, effectively ‘killing two birds with one stone’, (Physically and spiritually) impudently condemning every man’s and husband’s submission to women and enormously, their wives.

Dan 4:35  And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

Pro 16:9  A man’s heart deviseth his way: but the LORD directeth his steps. 

Before the Cross, Adam’s lust for everything Eve wasn’t chronicled as sin, and was designed by God to endemically establish physical whoredom and the later greater sin of spiritual whoredom.

Mankind in Adam is designed to know everything about himself and God’s creation; as with any child, to be more knowledgeable than their parents, and brazenly challenge them to the veracity of their word in most everything—and when corrected, argue the toss and stand by the idol of his heart in hiding from the humiliating truth, accusing and excusing themselves (Rom 2:14-16).

The account of Adam’s, Eve’s, God’s and the Serpent’s interactions will unfold in subsequent introductory studies. For this section’s purpose, we are establishing that Adam, representative of mankind, was ahead of Eve in lust initiated by his eyes, followed by his other sensory organs generically called the “flesh”, all designed to amplify the desires of one’s heart rapidly.

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. 

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 were by nature the children of wrath, even as others. 

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.

Those verses indict Adam as representative of mankind, who intrinsically lusts to satiate the desires of the flesh, displaying a propensity to drunkenly repeat the occasion endlessly, preferring the immediacy of gratification above regretful experience, and particularly God’s word, the delusionally seen spoiler of every sensuality. Fulfilling the adage, “a bird in the hand is worth two in the bush”—red pottage right now is better than one’s inheritance. It mirrors Adams’ sexual drunkenness for Eve through the lust of his eyes. 

In Eden, and for Adam to elegantly access Eve’s espoused “dues”, she being the first walled city in the flesh perhaps temporarily with no gates, and he, like his first father Satan cunningly, needed to validate her wisdom and beauty to find sexual favour, setting mankind and all husbands likewise ‘inventively’ (Ecc 7:29) riding the steel rails of generational female approval. I’ll be regularly jumping the gun by demonstrating it both positively and negatively with examples of the Shulamite’s far more submissive yet deliberate righteous ravishment of her Lord, compared negatively to the likes of Queen Vashti’s gate-keeping authority over her humiliated husband and the Great Whore’s extravagant harlotry, and the Shulamite’s spiritual legacy in the Elect.

Son 8:10  I am a wall [virtuous virgin], and my breasts like towers: then was I in his eyes as one that found favour.

It was Adam’s lust for Eve, rather than his love, that was stronger than obeying their Lord’s command not to eat the forbidden fruit, leading all males on a one-way path where the immediacy of sensual gratification outweighs waiting for the more assured long-term satisfaction. Eve, too, suffered from the same affliction, her unwitting instigation of her now rulership quietly undermining the long-term sensuality she would have righteously enjoyed, now used to control her husband’s sensual appetite. 

Mat 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Mat 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

With Eve at the helm of marriage and society, the stage is now set for wholesale spiritual whoredom, a subject later to be investigated.

Both Adam and Eve hold significant trump cards, wielding unrighteous authority over the other, guaranteeing marital disharmony. After Satan, Eve is the next to receive her curse from Eden, unconsciously taking a sociopathic-like delight in ruling Adam.

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 [H2530 = 1. to desire, covet, take pleasure in, delight in] shall be to [Hebrew–‘el’, against is the proper translation] thy husband, and he shall rule over thee. 

So, how do Adam’s and Eve’s gender specific lusts affect their relationship? It’s the same story in every study leading up to the actual Song of Solomon study. The long and short of their curses is that Adam’s lust for Eve’s sensuality can primarily only be accessed by mending her heart’s increasingly grave difficulties to being aroused. In the newness of courting days, it was very much alive and beguiling, but now, Adam’s unquenchable lust (equal to Christ’s righteously for his Bride) for her is despised and wearisome, and he is deeply bewildered and hurt. She thinks that her ability to be ravished is broken, and she is right, since neither of them submits, nor can they, to their spiritual heads. In the meantime, and notably in the last hundred years, women have been very capable of supporting themselves with excellent salaries. However, men still rule since she cannot survive without the endless mechanisms men devise to make life so much easier.

The following, not well-written extract from a Roman Catholic man, very effectively sums up how many Babylonian Christian marriages manage to get by. The Eves of the world will likely think that it’s all a great compromise. It will leave both men and women feeling desolate:

“Hi, I’m a submissive man – male. And I’m Catholic (very bad combination) [– the man has some wit. The wording of his discourse is transcribed mostly as written.]

And I want to help men like me (submissive men, but believing in God). Let me tell you how I solved my problem with my wife.

Since I am a submissive man, I would like my wife to be seen as a supreme goddess. And I am her the servant and slave. And worship her as highest goddess. But first, let’s talk and let’s face the truth: Male submissive is not normal, man-male to be dominant, it is a law of nature (male is a strong dominant in mammals (lion, deer …), female is rather weaker and submissive to the male – It is normal for mammals and humans ). Only women should be submissive. Men should be dominant. Do not be fooled femdom-web that matriarchy is normal, no. No. Man-male is a natural head of the family. The man-male is a God-appointed head of the family. God teaches us that: A man is head of the woman. And woman was created for man, not man for woman.

Submissive man-male is a small deviation. But I think it is possible to make a small compromise.

I want to be honest and not to lie to you. Such is the reality and truth:

Traditional Christian-Catholic morality:

A woman is not to rule over men. Women do not have authority over men.

I do not permit a woman to rule over men … (see Bible: 1-Timothy – Chapter 2,11-12)

Matriarchy is a pagan culture. God established the moral norm as only patriarchy.

Women should be nice and gentle.

Women should be quiet and tame.

Women should be meek and obedient to her husband.

The husband has authority over his wife, and the wife must be obedient to her husband!

I worship my wife.

Domestic society being confirmed, therefore, by this bond of love, there should flourish in it that “order of love,” as St. Augustine calls it. This order includes both the primacy of the husband with regard to the wife and children, the ready subjection of the wife and her willing obedience, which the Apostle commends in these words: “Let women be subject to their husbands as to the Lord, because the husband is the head of the wife, and Christ is the head of the Church.

Long time with his wife, talked about my problem.

Our solution is simple: Normally, I am head of the family as God commands us through the Holy Apostles. I decided a government. My wife does all the housework, cook, clean, feathers, wash dishes… all the traditional women’s work. (Traditional morality: for males it is unworthy of doing that work that are traditionally female work. And also the wife is unworthy to let her husband do women’s work, if the wife is healthy. God teaches us that: A man is head of the woman. The man is over woman. Woman is created for man. Wife must serve her husband.)

But in the evening, my wife and I are doing an intimate game, where everything turns around, I worship my wife as if she were a goddess (again, note that this is just a game) … submissive men love these games … therefore, I’m not going to write further about intimacy. And when our sexy games end, my wife and I will return to normal life again, where I rule and decide. During the day my wife is obedient in everything. During the day, my wife will do everything I command her. At night, the opposite is. At night, I am obedient to my wife. She reigns. I hope that our God will not punish for these games. And I hope I helped some people who have a similar problem.

Evening and at night I worship my wife for that, she served me through the day.

Our solution, our compromise: I am god by day. My wife is a goddess – at night.

Or: man (male) is the sun – the government of the day. A wife is the moon – the government at night. (After sunset comes the government women)

Try it, and you do with your wife if you are a submissive man and believe in God. [End]

That ethos would in many ways reasonably send feminists into orbit. It pretty much sums up the depressing state of Babylonian Christian marriages, barely hanging on, entirely at a loss for unity of mind and body in Christ’s spirit, the Bride of Christ alone is given to righteously honor her Husband’s body, and He, hers.

Male and female lust are activated relatively simply, through our senses, primarily our sight. The Babylonian male’s primary and instinctual lust is first sexual for connectivity with a woman, while a woman’s impulse is connectivity before sex. While her outward methodology appears more righteous, her perceived virtuosity is destroyed by her intrinsic nature to ensnare the man of her focus sexually, to which he almost always submits. Scripture is filled with both righteous and unrighteous lust from start to finish, and since the Bride, having been the heroine performer, essentially understands its nature, there’s no need to labour the point. 

Nonetheless, there is another highly pertinent reason in ‘Taking the Woman out of the Man’, and that is to further anchor a husband’s headship in marriage through his “washing”, that is, in a righteous priestly manner, being vigilant for his wife and children’s spiritual cleanliness. Yet, and no doubt many Orthodox Christian husbands and wives, use 1 Cor 7:3-4 to demand their alienating gender-specific sensualities, the husband sexually and the wife romantically, rarely meld harmoniously in honouring the other’s inherent needs joyfully.

1Co 7:1  Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 
1Co 7:2  Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 
1Co 7:3  Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 
1Co 7:4  The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 
1Co 7:5  Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 
1Co 7:6  But I speak this by permission, and not of commandment. 

Spiritually, those verses directly point to Christ’s washing his Bride, the Church, with his unsullied word for her to avoid fornication of doctrinal confusion with ‘the’ Jesus, rather than our first father, Satan. Her response, as the Shulamite states in the Song of Songs, is to respond brightly to his ravishment, thus passionately giving him his due benevolence, her unashamed and gracefully expressed spiritual libido, both fulfilling and not defrauding the other.

The reason the apostle Paul spoke those dictums as a permission, and not a command, is because of the far more obvious cases of an Elect being married to a non-elect. In that case, if the physical application were a command, it would spiritually mean that a husband could force-feed his wife the word, or she could badger him, thus cutting off the other’s ears and choking them on Christ’s word. Equally, it means that the Church is to be gentle with the babes in Christ, and not spiritually rape them with the word.

Thus far, with the order of man’s corruption beginning in Adam’s lust for everything Eve, it grows more complex with their divergent actions unwittingly elevating their delusional headship over God’s. Later on, and adding to that sickness, subsequent studies review the idolization and worship of women and wives, led by a review of the seats our male and female emotions occupy; the male privy members, and female breasts, both representing women’s and children’s ruling emotions.

Song of Solomon

[Study Aired January 24, 2026]

Introduction

How can any carnal husband, signifying Christ, consistently connect with His Bride unless she responds to Him with Her Breasts Wholly?

That enigmatic and misogynistic-sounding caption no doubt jars the Babylonian Christian sensibilities, stabbing at the very heart of female rulership. Yet, it doesn’t antagonize the Shulamite Bride, whose breasts’ significations, physically and spiritually, are the overarching theme of this study; she goes out of her way to amplify their righteous and truthful interpretations for her husband’s glory, reversing the lies and dreadful burden of her curse.

The Song of Solomon, shrouded in poetic mystique to all but the Bride of Christ, is her God-given “New Song” referenced in Revelation 14:3, mirroring her Husband’s Song of Songs perfectly. Its physical sensuality, signified for only the Bride to see spiritually, is a ‘short work’ (Rom 9:27-29) of unifying courtship with her Husband, Christ, a spiritual sensuality too ravishing to prolong (Psa 42:1, Son 5:2, 1Co 7:36) before consummation in the First and holy Resurrection. “As the hart panteth after the water brooks, so panteth my soul after thee, O God” (Psa 42:1)

Since the Bride has come this far in unity with her Husband, it is absurd to rehash every understanding of Scripture, particularly of her ‘old whorish song’ she knows too well, to support the introduction. Therefore, statements will frequently be made without scriptural substantiation, as her indwelling New Song has already validated her journey.

Isa 43:18  Remember ye not the former things, neither consider the things of old. 
Isa 43:19  Behold, I will do a new thing; now it shall spring forth; shall ye not know it?

The righteous Body of Christ, having reached this point in becoming “as he is” [see our IWWB studies fast becoming like a post-movie-like review of our (idiomatic) ‘hoary-whorish’ past (Eze 23:43)], serving to starkly contrast the Bride’s glorious Song of Songs, her orchestral consummation that is her husband Christ’s Song of Songs.

Indeed, it is a boldly accurate and outspoken statement to assert that the New Song, which only the emblematic 144,000 (12×12) “could learn,” represents the Bride of Christ’s God-given and sole spiritual comprehension of the New Covenant—the number symbolizing her nearing the completion in her Body of the completeness of sinful flesh filled up behind Christ in his Body, for the Church’s ultimate foundation. 

1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ. 

Although resulting in blasphemy, it is not a sin for Orthodox Babylonian Christians to read the Song—and they do, every Sunday—selecting agreeable aspects of the Bible, filtered through their Old Song, and changing the lyrics to be more benevolent, even romantic. In fact, and like them straining their eyes in the ‘blackness’ to see the Beast, the man of perdition, the New Song is right before them, but to force them to understand it is casting our pearls (G3135 – word of great value) before swine; but their reading or discordant singing it for 2,000 years soundly validates God’s word that it is only the Bride who can understand what she is singing.

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 

The Song of Solomon, expressed physically and coitally spiritually, illustrates her unified, connective joy being raised from her sleep, and granted the singular opportunity, above all women, including the five foolish virgins, to reverse her curse, celebrated spiritually!

Mat 9:23  And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
Mat 9:24  He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 
Mat 9:25  But when the people were put forth, he went in, and took her by the hand, and the maid arose. 
Mat 9:26  And the fame hereof went abroad into all that land. 

Est 2:16  So Esther was taken unto King Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. 
Est 2:17  And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. 

Queen Esther represents the Bride of Christ, superceding her self-serving sisters depicted as Queen Vashti and Old Israel. It all happened in the Tenth Month, in which the Day of Atonement falls, whereby she becomes one with her Husband, Christ, beginning the salvation of mankind in marriage at the beginning of the Seventh Year, the One-Thousand Year reign with the rod of iron.

Zec 8:19  Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace. [Heralding the One-Thousand Year reign, the beginning of the salvation of mankind under Christ and his Bride]

Isa 52:10  The LORD hath made bare his holy arm [symbol of strength] in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

Rev 2:26  And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

Jer 39:1  In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against [Old] Jerusalem, and they besieged it. [Symbolically making the way for the New Heavenly Jerusalem, the Bride of Christ] 

Eph 1:5  Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.

Rev 14:1  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. 
Rev 14:2  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
Rev 14:3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed [Perfect Tense] from the earth. 
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. 
Rev 14:5  And in their mouth was found no guile: for they are without fault before the throne of God. 

Rev 5:11  And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 

Interestingly, Christ, the tree of life, is referred to as “she.” Christ’s wife is as He is, a co-savior of mankind. She, the fruitful vine, produces and saves the twelve tribes of Israel, representing the entire world. If we multiply her 12 fruits by 12 months, the result is 144,000; those sealed in Israel, again, represent humanity as numerous as the stars of heaven.

Rev 22:1  And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 
Rev 22:2  In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

The Bride of Christ, especially in these outwardly visible ‘last days’ before the First Resurrection, although still being saved right up until Christ’s outward return, already has eternal life attributed to her. She is already standing on Mt. Zion with her Lord; she is the voice from heaven, harping on harps in perfect unity with her Husband’s voice, insensible to the world. She has been learning her “new song” and, more importantly, daily living it; singing it ever since being dragged from being defiled by the 40,000 ‘women’ of Zionist, Orthodox Christianity, and other abominable religions. “And they sang as it were a new song… (Rev 14:2) 

The Bible primarily serves as a map of salvation, a cryptic depiction of the mysterious, symbolic, and turbulent journey of a young woman. Initially represented by Eve, she embodies all women and symbolizes the Church in the wilderness, submitting to her husband in a fickleness that is both sexual and spiritual. Strangely, the Odyssey was initiated by her husband, Adam’s troubled subconscious failure to love his wife (1 Tim 2:14), as evidenced by his reluctance to object when Eve and he ate from the fruit of the Tree of the Knowledge of Good and Evil. It set her, as a symbol of the Church, in a position of ruling mankind’s religiosity, on a covert path to inevitable harlotry—a notion insulting all outwardly considered virtuous women, clandestinely indicting men, the same. Ultimately, a remnant “little flock Church” was given to “come out of her” to become the virtuous Bride of Christ. The Bible is primarily dedicated to her, guiding mankind as numerous as the stars of heaven, on a similar troublesome journey in a later timeframe. It reflects a fierce spiritual struggle over who truly is God: man or “the God of gods”. From the Garden of Eden onward, its broadly progressive themes can be categorized into six short headings, all of which are first dramatically represented through unrighteous indulgence and worldly sensuality, which the Bride ultimately aligns with righteously.

— God’s Headship Rejected

—Adam tamely abdicates headship as Eve assumes command

— Mankind  subverts the creation of God sensually, unwittingly facilitating the experience of evil

— Christ reestablishes headship, to which the Bride vivaciously responds

— The Song of Solomon – Is the Bride’s Effervescent Response now “to” Her Husband 

— Resulting in salvation for all

So, why does the Bride sing The Song of Solomon anew?

It is only the Bride of Christ who is given her Lord’s same song for her alone, distinct from all of humanity since Eden, to understand. It is a “new song” just as the New Covenant is New, leaving the Old Covenant as a fascinating shadow pointing to all things spiritually.

Heb 8:13  In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. 

Since men are biologically designed to have a significantly greater sex drive than women—with testosterone levels 10-20 times higher—this disparity in libido spiritually reflects Christ’s passion for his Bride and the world, and their corresponding dispassion, symbolized by wives like espoused indifference. Astonishingly, it symbolizes the Father and Son’s love and fervor for the world; their agreement that the Son should become flesh and die for an exceptionally insensible humanity and their ultimate salvation!

Women’s and wives’ inherently intentional sexual impassiveness is essential to ensure an “experience of evil” and bitterness in their husbands to portray humanity’s rejection of Christ starkly.

Mostly, when we see in scriptures someone “ministering” to another physically, as did Abishag (1Ki 1:15) to King David amorously, although fruitlessly to raise his body temperature, and carnally the envisaged Shulamite to Solomon, that ministration almost always holds a potent spiritual concept for our understanding—that melody tremendously mirrored by the Bride in the SoS.  

Ministered H8334 – to serve; to attend. And for the Song of Solomon’s cause, meaning espoused dues. As exemplified by Abishag to King David, and subsequently mirrored by the Bride spiritually towards her Husband, Christ, as His workmanship, thereby demonstrating our love for Him and intentionally seeking to ravish Him profoundly, as he does, the Bride.

1Pe 1:9  Receiving the end of your faith, even the salvation of your souls.
1Pe 1:10  Of which salvation the prophets have enquired and searched diligently, who prophesied of the [chastening] grace that should come unto you:
1Pe 1:11  Searching what, or what manner of time the spirit of Christ, which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
1Pe 1:12  Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels [The Elect – the Bride] desire to look into.

So, why does the Bride sing The Song of Solomon anew? Because her Lord ministered to her understanding and has aroused her symbolic spiritual testosterone levels somewhat equal to his, ravishing her spiritual libido, now vastly different from her carnality, so she can harmoniously ravish her Husband’s song upon her lips—“Let him kiss me with the kisses of his mouth: for thy love is better than wine” – Son 1:2.

Since the holy spirit conceived the Bride of Christ, she has been learning her new song of understanding the New Covenant, which wine represents, rapturously celebrated spiritually in Solomon’s Song. Soon after conception, she turns to her Husband with a Mary(mother of Christ)-like astonishment, “Rabboni”, and with shivers down the soles of her feet, the humiliating and blunt realization that her curse from Eden all but destroyed her physical espoused intimacies with her husband, representing her spiritual blindness. It all began because of Adam’s symbolized self-emasculaton, wounded in his stones and privy member, dispatched to being poor and needy of heart, indirectly responsible for the now poor and needy Eve’s ‘devastation’ (H7736) of being wounded in her breasts that she was consigned to deception; humiliated forever (aonian) for her gullibility.

Psa 109:22  For I am poor and needy, and my heart is wounded within me. 

Eze 36:26  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 

The Male Privy: Signatory of Authority and Life Pointing to Christ and the Father’s Supreme Power and Authority

For God to initiate the spiritual recreation of humankind, He needed to introduce the outwardly unique phenomenon of sex temporarily. Its distinctive sub-strait of lust incites many different kinds of injurious marital irregularities in men and women, aspects of which their genders manifest differently and often divergently. Anatomically, its most characteristic features, which are key to understanding the fundamental spiritual issues of all marital disparity, are first psychologically and physically evident in the significance of males’ genitals and females’ breasts. The meaning of those two concealed, soon-to-be-famous trademarks from Eden has a profoundly devastating impact, with divergent implications for every courting couple, and, most importantly, on carnal marriages and all aspects of human existence. Covertly, the Shulamite in the Song of Solomon, elegantly and righteously, expresses their unpolluted carnal representations for the Bride of Christ to understand and live as spiritually expressed in the Song of Solomon.

Upon Adam passively rejecting their Lord’s command not to eat of the Tree of the Knowledge of Good and Evil, his action unwittingly severely wounded his headship. Probably unconsciously, Adam sees his privy members as symbolizing his headship and authority in marriage. Involuntarily ruled by his pudenda and not wanting to wound Eve’s sensitivities by powerfully and lovingly restraining her reasoning, he passively submitted to her emotionally convincing logic. By eating the forbidden fruit and covertly rejecting his Lord’s command, his action rendered him symbolically impotent in his role as Eve’s head. For us, in every sense of the term, laying down one’s life for one’s neighbour, on the surface, it appears that Adam did just that for Eve. Unwittingly, by God’s assignment for mankind, and no doubt Adam’s fear of once again being alone if Eve ate and he didn’t, he chose to listen to his wife in unity with their flesh, preferring to die with her. Such is the power of the lust of the flesh over the spirit without faith and the holy spirit. The carnal first Adam performed the negative, the reversal of Eph 5:22-33, effectively stating,

22 ‘Husbands, submit yourselves to your own wives, as unto the Serpent.
23 For now, the wife is the head of the husband, even as your first father (Satan) is now head of the churches of the world.
24 Therefore, as the churches are subject to Satan, so let the husbands be to their own wives in everything.’

Under that pretext, Satan, the author of confusion in Babylonian Christianity, conflates and mingles the remaining verses, with Christ minimised by the overemphasis on the husband loving his wife (Luke 14:26), since subconsciously, how can she reverence him for their Lord’s word, when he has just demonstrated that he listens to her? They both now unwashed by the Lord’s word, he presents to his dying self an inglorious dying wife, increasing in spots and wrinkles as he is.

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

Now, because he listened to his wife, the symbol of his headship, his privy members are cursed psychologically (for some traumatized husbands, physically), where espousal intimacies, symbolized in the psychologically wounded “ground” of his wife’s breasts, her heart, her seat “within”, and the response of a million sensory titillations, are injured mostly beyond repair. Irregularly, access to her ground, her mind, breasts, and womb, with vindictive impudence, she guards. Adam’s vital physical and spiritual connection with her for connectively consummative joy is now utterly controlled by her. His physical and spiritual unity with her is now primarily accessed only for her pressing need of conception — cursed is his ground, where the key to accessing ‘his garden and vineyard’ is held by her. Now representative of all men and husbands, he sees, and more so feels, thorns and thistles every time he dares intimacy—she, embodying all future women, deftly sees coming a mile off, and with an airy smile, artfully redirects. Emotionally bereft, he wasn’t deceived, but like a moth to a flame, he ignored the signs of silence; his attempts to connect were consistently dismissed. It was all her growing, intrinsic game of power, addicted to control, relying, even relishing her husband’s servile attentiveness—subconsciously, a little uncomfortably. He fawningly hangs on, hoping, searching the net, fantasizing about fixes. Home life outwardly to Babylon, appears that he has it all sorted;  appearing wealthy with a lovely wife and children— ‘the ungrateful creep…’.  

He soon finds out that he no longer symbolically ‘eats’ with her in espousal communion since she is injured in her breasts, and he, in his privy member and stones. Ensnared by his own sensual devices, he realizes too late that he forsook his Samson-like strength of headship—classically gave it all away to an emblematic harlot. Now, he is blinded by subservience to her emotions in the vain hope of sensually arousing his; restricted to eating “herbs” and crumbs, characterized by drip-fed intimacies, rarely eating strong meat; gelded, psychologically, spiritually and physically flaccid in starved espousal connections—bitterly. The level of sensual, romanticized security is excessively insistent, filled with a million emotionally nuanced hurts. It is cunningly biased in her favor, equally ‘inventively’ nurtured by her doting paramour as she expected before marriage, and is carried forward into marriage without fulfillment, becoming painfully unsustainable and resentfully so.

So, too, did the Lord of the Old Covenant experience with his wife, Israel, indicting all women, representative of the Babylonian church, and mankind—rejecting His word, His priests, broken in their stones, wounding His heart in calling his life-saving food ‘loathsome light bread’ (Num 21:5). The Shulamite physically in the Song of Solomon representative of the Elect of God, soundly reverses that dreadfully sorry condition of disconnectedness, each day, spiritually.

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

Psa 34:18  The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

Hos 9:14  Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. 

Isa 61:1  The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 

Gen 3:17  And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Gen 3:18  Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
Gen 3:19  In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Luk 16:21  And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. 

1Co 7:3  Let the husband render unto the wife due benevolence: [God’s will, and kindness for her specific emotional needs amplified sexually, as she fulfils his] and likewise also the wife unto the husband. 
1Co 7:4  The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
1Co 7:5  Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; [reconnection!] and come together again, that Satan tempt you not for your incontinency. [Paradoxically, righteous spiritual incontinence is a ravishingly good thing]

1Co 6:19  What? Know ye not that your body is the temple of the holy ghost which is in you, which ye have of God, and ye are not your own? 
1Co 6:20  For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. 

The embryonic Bride of Christ, upon journeying through the wilderness of Babylonian marriage, initially mourns the story and the ‘woman’. The Old Adam fell in love with the sexual version of her he created through hope and belief in her initial gloriously connected harmony in almost all things, a fantasy, built on lust, not willingly believed that highly sensual emotions emanating from the flesh, signified by her breasts and his pudenda’s cravings. Ultimately, it will always disappoint; both in type, a ‘fugitive and a vagabond’ of vain lusts, always wandering and like Cain, temporarily advantageous for God’s purpose as we feed our enemy negatively (Gen 12:20), but never finding the rest that can please God (Gen 4:12).

In realizing it is the Lord who drags whom He wills to himself, the New Adam’s power of his God-given authority is regained not by brow-beating spiritual wisdom spurned, but in silence, patiently awaiting the reason for the hope of his faith. In Eden, when Adam neglected to solemnly caution Eve about the impending danger associated with disobeying their Lord by consuming the forbidden fruit, it is evident that his weakness, permanently embedded in flesh, subsequently led her to question Adam’s capacity to guide her righteously. Consequently, she, along with all women, is effectively injured in her breasts, meaning, her heart. Thereafter, she is accustomed to men vying for her attention, as she possesses the authority over intimacy. That injurious saga, we will continuously see, is foundational to her curse, her stubborn resistance, her disease of not enthusiastically desiring intimacy, the hallmark of disunity. The eventual intimate healing of women begins in her heart beneath her signified wounded, bruised breasts that directly point to her spiritual healing. The Shulamite Bride now has an irresistible reason to trust in her husband, a balm to heal her wounded breasts—a Sabbath rest in Him, incredibly energizing her femininity to vigorously ravish Him, knowing from carnal experience that a husband will unfailingly respond to further awakening her intrinsically slower libido, all characteristically spiritual.

Jer 8:22  Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?

The Bride, initially representing all women, is unnervingly drawn to the man she cannot control, one who delights in and desires her, but doesn’t need her, who doesn’t fill her every emotional void, who refuses to submit to her innate schemes. She confronts a force she cannot manipulate. She senses a man who has unravelled her ethos, knowing the foundation of her injury that even she hasn’t identified, and that man’s standing and beguiling authority revitalises her ‘breasts’ in a way she has never known. Yet, without the holy spirit, she regularly tests his virtue, and yet, strangely still rejects him, further deepening her confusion rooted in her dismissal of his authority in Eden.

Psa 65:4  Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. 
Psa 65:5  By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: 
Psa 65:6  Which by his strength setteth fast the mountains; being girded with power:
Psa 65:7  Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. 

A steeply decreasing carnal rarity and no greater peace and overjoy is there for a husband when blessed by his wife, glorying in his sensual responses to her, and redoubling her gratitude to Christ for having wonderfully created him so—the Bride, we shall see, enthusiastically and consistently ravishes her Husband spiritually.

Eve’s breasts, symbolic of her entire arresting form, we hope to see, represent her remarkable Ninja-like emotional glory, further provoking Adam’s involuntary erogenous sensitivities unquenchably; the combination, without the holy spirit, the Serpent uses to his gleeful advantage, igniting 6,000 years of adulterous wildfires represented spiritually initiated before they got out of Eden!

Within the meaning of that hidden theme of Adam’s privy parts and Eve’s breasts lies the profound reason why “no man could learn that song but the hundred and forty and four thousand”, but the Bride! She, being ‘last’ in the order of gender authority, her every bodily element characteristic of Adam spiritually, becomes the emblematic ‘first’, the very thing she cravenly in Babylon, vociferously self-elevated (Pro 7:11, Rev 18:7).

The Great Whore’s song is likewise centered on Adam’s pudenda and Eve’s breasts as signatories of rejection of God’s word, the Shulamite in The Song of Solomon uninhibitedly reverses physically, and the Bride, spiritually—elegantly skilled in how to ravish her husband righteously, now delighting in his arousal, as opposed to formerly avoiding it, and right off the bat, she royally initiates,

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

Every man in Babylon, and husbands, knows that heartfelt, deeply connected kisses are guaranteed for instant arousal and responsiveness; He says,

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. 

Every virgin damsel should be very well instructed, effusively committed with a sincere heart to learning the art of courting and marital affairs by her deeply caring mother and senior female peers representative of the Church in the craft of building her house, most honorably in the simple art of male ravishment, equally Christ’s spiritual captivation for her. Whereas previously, she scorned her father and mother’s wise directions, their hope of preserving her virginity physically and spiritually.

Pro 19:25  Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge. 
Pro 19:26  He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
Pro 19:27  Cease, my son, to hear the instruction that causeth to err from the words of knowledge. 
Pro 19:28  An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity.
Pro 19:29  Judgments are prepared for scorners, and stripes for the back of fools.

Psa 123:2  Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us.

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

His sensual arousal is easy, but the excitement of creating a home environment of anticipation in a semi-passive hour-by-hour incitement denotes her single-eyed devotion singularly chained in virtuous harmony. Although the symbolism is deeply offensive to feminists, the Shulamite is delighted that all her needs are met by being chained to one man, juxtaposed with her sisters in Babylon, figuratively off the chain, with their feet never in their home, running around like Aholah and Aholabah, enslaved to their breasts incitations and their suitors profane passions, growing old in whoredom (Eze 23:43-44) — classic negative responsiveness of her heart and his pudenda.

Even though the following is in the last chapter in the Song of Solomon, it is the Bride’s desire from the outset, signified by the Promised Land springing with milk and honey, to be nursed at royal breasts (Isa 60:16 – GW), thereby eagerly ravishing her Husband for their mutually jubilant response.

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. 

Those glorious verses, the Shulamite in the Song of Solomon, utterly reverse the Great Whore’s unrighteous and lewd use of her physical ‘jewels’, physical sensualities, the Bride of Christ privileges spiritually! She reflects to her Husband his “house”, the very same house she now is. Having measured that pattern, she now reverses what she humiliatingly represented in Old Israel and Babylon, rejecting his spiritual intimacies.

Eze 43:10  Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Eze 43:11  And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 
Eze 43:12  This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. 

Eve’s decision to eat the fruit of the Tree of the Knowledge of Good and Evil is typically an artful female ‘invention’ to challenge a male, particularly her husband’s strength and authority, initially unconsciously, always bearing with it a host of dreadfully injurious consequences to their love responsiveness to each other. It is the inception of Isaiah’s much later statement, provocatively derived from the BBE version, “As for my people, their ruler is acting like a child, and those who have authority over them are women. O my people, your guides are the cause of your wandering, turning your footsteps out of the right way.” (BBE). 

Adam and Eve are both now dictatorially governed by their most powerful gender-specific emotions, emanating through Adam’s pudenda and Eve’s breasts. Practically every emergent decision Adam and Eve make, intrinsic to their respective gender, we hope to see in an ensuing study, is grounded in Adam’s sexuality, directly identified in his privy, and Eve by her breasts. Every thought and action of theirs arises from those two most potent gender-specific roots that they both secretly demand be satisfied selfishly and indulgently from the other—the new emotion, selfishness, has strode into their lives. For Adam to be sexually gratified, it has to come from Eve; likewise, for Eve to be emotionally exhilarated, she depends upon Adam. However, because of Eve’s curse, causing her to be ‘against’ Adam, contentious on almost all relational fronts, she soon realizes that she can weaponize her innate slower arousal to her advantage for overly extended periods of emotional indulgences that later, she, like the Dead Sea, peters out into desolation without the necessity for consummation, leaving Adam parched. 

Mat 12:30  He that is not with me is against me; and he that gathereth not with me scattereth abroad. 

Adam, having cast his crown before her, the emblematic Ashtoreth and Diana—ironic in being rich in “fertility and war”—and the “moon”-like “light” of her boudoir love, he glorifying and honoring her for her sexual prowess, the mother of all living, he now, on a leash, “restrained” to her bidding. All quite the inverse to the following verses in Revelation and prerequisite to the Great Whore”.

Rev 4:10  The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
Rev 4:11  Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure [Adam is…] they are and were created.

All is built upon the lust of the eyes, representative of every other sensory organ’s initiating lust.

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. 

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. 

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.

For Adam and Eve, and their rulership coup in the making, about to guide 7,000 years of wandering with characteristic whorish footsteps never in the Lord’s house, their struggle for rulership authority indicts them both compulsively “acting like children.” However, the occasion is covertly governed, not only by breasts’ significations, but by every detail of Eve’s glorious feminine form, fearfully and wonderfully made (Psa 139:14), expressing a Satan-inspired sentimental delusion, knowing that he can easily reach Adam through his private parts, their singular central sensualities for Eve, and thus severely disarray the vast majority of marriages and the love spouses crave, designedly, temporarily destroying God’s order of headship in carnal marriages and societal leadership centralized on the church.

Inherently, and to varying degrees of responsiveness, a female’s highly sensory body and mind govern her every thought and action. After Eve’s deception, she naturally conceived the same female psyche in all women, testing (tempting) men and husbands by the emotional meaning of expressions stemming from her breasts. Just as Eve did, all wives and women, signified sexually, now innately test or tempt their husbands and men unwittingly to break God’s commands. It is now vividly portrayed in her every stunning bodily gesture, covertly centralized on her heart, her breasts signify, expressed pseudo-innocently in her every thought and action to which he both consciously and instinctively submits. 

Upon being expelled from Eden, the Adams of the world find themselves without a secure basis on which to lead their wives with righteous authority. His confidence is now fragile and easily psychologically and spiritually wounding his privy and stones by any woman, particularly his wife. His fundamental and concealed apprehension pertains to scarcity—specifically, the deficiency of authentic respect akin to that bestowed by a Job-like stature by other men within the gates of his city within. This diminishes his perceived strength in the eyes of others and renders him less attractive to women, thereby eliciting his most profound fear of sexual scarcity. As did Eve, women instinctively test that frame, not always maliciously, but to measure his strength. When he fails those tests, it’s not just the attraction that dies, but also the complete honor and respect. His focus on physical sensualities that Eve holds the keys, shackles him in that dungeon of the world, the deep, subservient to men and women—a most heinously wounded privy, indeed.

An oxymoronic absurdity of truth; if Eve hadn’t successfully tempted Adam to submit to her, Satan wouldn’t have deceived them to eat of the fruit.

Deu 6:16  Ye shall not tempt the LORD your God, as ye tempted him in Massah [= temptation; despair – now emblematic of Eden]. 

Although Solomon in Christ’s Song beautifully depicts a female’s provocative beauty, breasts uniquely symbolize many sensually glorious female qualities, their sensitivities too numerous for Solomon and modern lyricists to express concisely and gracefully in poetry. Like the Japanese, who seek the perfect cherry blossom each season, called the “Sakura”, from which comes the equally perfect fruit, a single cherry attracting exorbitant prices ostentatiously, all men, albeit unjustly, desire their ideal of the perfect female form, which they longingly hope is expressed back through facial acceptance of them, emanating from her eyes. In real life, a breathtaking ravishment almost unbearable—an art carved by Solomon from one Shulamite-like wife, the Bride of Christ is designed to lavish spiritually upon Christ, and he, upon her. In the meantime, in Babylon,

Pro 6:25  Lust not after her beauty in thine heart; neither let her take thee with her eyelids.

2Ki 9:30  And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. 

Juxtaposed righteously by the Bride:

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.

Ultimately, breasts and a male’s privates, symbols of all sensuality, powerfully influence each gender’s emotional experiences, stimulated through their eyes, govern their minds, the most potent sexual organ demanding action, without the holy spirit’s direction, speed marital disunity and bitterness. Due to a severe lack of marital connection, Solomon epitomized every carnal husband’s journey, not necessarily in outright adulterous relationships, but in his deep longing for one woman who would be unified with him, like Adam, looking in the wrong direction, seeking her to save him sensually.

1Ki 11:4  For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. 

From now on, the basis of every pre-Song of Solomon study is shaped by the physical disconnection. This is marked by a husband’s wounded private parts symbolizing his lost authority, resulting in his wife’s similarly wounded heart, centered in her breasts, which are emblematic of a deeply damaged emotional connection. The Shulamite physically corrects all that the Bride of Christ delights in living spiritually.

First, we need to understand who the Father of Lies is and his purpose in causing marital turbulence.

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Introduction 

In the closing verses of Ephesians 6, the apostle Paul sets before us one of the deepest paradoxes of Christian life: the dual calling to serve both as an ambassador and as a soldier for Christ. From his prison cell, Paul writes: “For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak” (Ephesians 6:20). This striking declaration immediately follows his description of the believer’s spiritual armor, making clear that diplomacy in ministry and conflict in spiritual warfare are not separate callings but inseparably bound together in the life of every disciple.

Through Paul’s Spirit-inspired words, we are presented with two roles that appear contradictory yet are divinely united in purpose. An ambassador represents peace, reconciliation, and the ministry of mediation. A soldier, by contrast, embodies warfare, conflict, and victory over hostile forces. Yet in God’s design these roles do not cancel one another; they complement and strengthen each other. We are called to be ambassadors of the Prince of Peace, while at the same time standing as soldiers in the army of the Lord of Hosts.

This twofold calling is grounded in Christ Himself, who came as both the suffering Servant and the conquering King. As Scripture testifies: “He came and preached peace to you which were afar off, and to them that were nigh” (Ephesians 2:17, ESV). Yet the same Lord also declared: “Think not that I am come to send peace on earth: I came not to send peace, but a sword” (Matthew 10:34). The sword He spoke of was not an earthly weapon of steel, but the sharp division wrought when His light and truth pierce through the darkness of sin and error.

Grasping our dual identity as both ambassadors and soldiers is vital for faithful Christian living. Too often believers lean heavily to one side while neglecting the other. Some become so consumed with spiritual warfare that they lose sight of their diplomatic mission of reconciliation. Others, in seeking only peace, overlook the reality of the ongoing battles against spiritual forces of darkness. Scripture summons us to hold both callings together, maintaining the sacred balance that makes our testimony both powerful in conflict and compelling in peace.

The context of Paul’s words gives them greater weight. He writes of being an ambassador while bound in chains, proving that our standing before God is not lessened by earthly circumstances. He speaks of boldness even while restrained, revealing that true authority is spiritual and not confined by physical limitations. From this we learn that both our ambassadorship and our soldiership operate first and foremost in the unseen realm, even as they find expression in the visible details of our daily lives.

As we examine these complementary callings, Scripture will unfold the character of our ambassadorship, the nature of our warfare, and the harmony between the two in advancing the kingdom of God. The Old Testament foreshadows these roles, the New Testament brings them into clear light, and together they direct our gaze toward the final fulfillment when Christ Himself shall appear—both as the Prince of Peace to His redeemed and as the King of Kings who conquers every foe.

The Ambassador’s Commission: Representing Heaven on Earth

Paul directly names believers as ambassadors in his second letter to the Corinthians: “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20). The Greek word presbeuō (G4243) means “to be older” or “to act as an ambassador” and carries the sense of one vested with dignity and authority. In the ancient world, such representatives spoke with the full power of the government that sent them, their words bearing the same weight as those of the sovereign himself.

The weight of this ambassadorial role cannot be overstated. In the ancient world, ambassadors carried immense authority. They did not speak on their own initiative but delivered the words of their sovereign with binding force. They could negotiate treaties, declare terms of peace or war, and represent the will of their nation in foreign courts. To insult or strike an ambassador was to insult or declare hostility against the very nation he represented.

Scripture shows that our ambassadorship rests firmly upon God’s eternal purpose of reconciliation. Paul explains the foundation of this commission: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Corinthians 5:18–19). Through Christ, we who were estranged are restored, and now we carry the same ministry of reconciliation to others.

The ministry of reconciliation is the heart of our diplomatic mission. The term katallagē (G2643), translated “reconciliation,” means “exchange” or “restoration to favor.” It signifies that hostility has been exchanged for friendship, enmity for peace. Through Christ, God has reconciled us to Himself and entrusted us with the charge of extending this reconciliation to others.

This calling has its prototype in the Old Testament, where God sent prophets as His representatives both to Israel and to surrounding nations. Jonah illustrates this most clearly: “And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown” (Jonah 3:4). Jonah was sent not as a destroyer, but as a herald of warning and opportunity. The forty days of grace reveal the heart of our merciful God, who “is not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). The number forty in Scripture often signifies testing or trial. Just as forty days of rain brought judgment and purification in the days of Noah (Genesis 7:17), and Israel was tried forty years in the wilderness (Deuteronomy 8:2), so Nineveh was given forty days of trial—an appointed season to prove whether they would harden their hearts or repent and live.

When the Ninevites turned in true repentance, “God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not” (Jonah 3:10). This response reveals a sacred principle: our heavenly Father’s desire is always reconciliation, though His holiness is never compromised. The pattern seen in Jonah foreshadows the greater ministry we now carry as believers, for we are indeed “ambassadors for Christ.” The message remains consistent across both covenants—repent and live, or persist in rebellion and face judgment—yet always with God’s mercy extended toward those who will receive it.

The Authority and Duty of Spiritual Ambassadors

As ambassadors of Christ, we bear heavenly authority that rises above earthly rank or qualification. Jesus declared: “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations” (Matthew 28:18–19). This Great Commission is the foundation of our credentials. We go forth not in our own power, but in the authority of the One who has triumphed over death and the grave.

An ambassador’s authority is inseparable from the sovereign he represents. Our effectiveness as Christ’s ambassadors does not rest on natural skill or human standing, but on closeness with Him. Jesus affirmed this truth: “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father” (John 14:12). It is through union with Him that heavenly authority flows.

With authority comes solemn duty. Ambassadors are charged to faithfully reflect their sovereign’s character, message, and intent. Paul grasped this when he wrote: “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Corinthians 4:7). Though we are fragile vessels of clay, the treasure of God’s glory and word has been placed within us.

The message of an ambassador is not self-made but received directly from the sovereign. Isaiah expressed this with clarity: “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned” (Isaiah 50:4). Our speech must be God’s speech, our message His message, and our heart aligned with His heart.

Peter gives clear guidance on the exercise of this authority: “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ” (1 Peter 4:11). As Christ’s ambassadors, we are not to voice our own opinions or philosophies but to declare the very oracles of God.

The Old Testament abounds with types of ambassadorial authority. When Moses appeared before Pharaoh, he bore God’s absolute authority, declaring: “Thus saith the LORD God of Israel, Let my people go” (Exodus 5:1). His authority did not rest in eloquence—he himself confessed to being “slow of speech” (Exodus 4:10)—but in the commission of the Almighty. Likewise, Elijah confronted the prophets of Baal under heaven’s authority, and fire fell from the Lord: “Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench” (1 Kings 18:38).

The Eternal Perspective of Ambassadorship

To rightly understand our role as ambassadors, we must view it from an eternal perspective. Paul reminds us: “Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ” (Philippians 3:20). The word politeuma (G4175) refers to citizenship or commonwealth. Thus, we are citizens of heaven, temporarily assigned to earth as diplomatic representatives of our eternal homeland.

Heavenly citizenship shapes how we respond to earthly conditions. Peter exhorts: “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). Ambassadors do not conform to the culture of their station; they uphold the laws and values of their homeland. In the same way, we are called to embody the standards of heaven, even while living in a foreign land.

Other Old Testament examples gives us vivid pictures of ambassadorial calling. Abraham was summoned to leave his country and kindred to serve as God’s representative in a foreign land. The promise he received unveils the eternal scope of this mission: “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:2–3). The Abrahamic covenant foreshadows our role as ambassadors through whom God’s blessing is extended to the nations.

Daniel stands as a model of ambassadorial character during his exile in Babylon. Though serving in a foreign court, he held fast to his loyalty to God and maintained a distinctly Hebrew identity. When pressed with conflicting loyalties, he chose obedience to God at any cost. His integrity and wisdom gained the respect of earthly rulers, while his steadfast faith revealed the surpassing wisdom of heaven. His prophetic ministry also shows the eternal scope of ambassadorship: he spoke not only to immediate issues but also of God’s kingdom that will one day prevail over all earthly powers: “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Daniel 2:44).

The Soldier’s Warfare: Fighting Battles Not of This World

The Nature of Spiritual Warfare

Though we serve as ambassadors of peace, we are also enlisted as soldiers in a battle that rises above the physical realm. Paul describes this conflict plainly: “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:3–5).

The word translated “war” is strateuomai (G4754), meaning “to serve as a soldier” or “to engage in military service.” Paul uses military language with purpose: we are truly soldiers, but our battlefield is spiritual, not earthly. The “strongholds” we tear down are not stone fortresses but entrenched systems of deception, pride, and rebellion that exalt themselves against God.

Our adversary is clearly identified: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Here Paul outlines a hierarchy of spiritual powers opposed to God’s kingdom. Knowing the true enemy guards us from wasting effort on fleshly conflicts or resorting to the wrong weapons.

The word “wrestle” (palē, G3823) speaks of close, hand-to-hand struggle rather than distant combat. This tells us that spiritual warfare is not occasional or abstract but personal and ongoing. We are engaged in continual close-quarters conflict with forces bent on undermining our faith, weakening our witness, and resisting God’s work in and through us.

The battlefield centers in the mind and heart. Paul speaks of “casting down imaginations” (logismos, G3053)—reasonings, arguments, and thoughts that oppose sacred truth. Satan’s chief weapon is deception, just as Jesus revealed: “He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44).

The Old Testament gives vivid examples of spiritual warfare. David’s victory over Goliath shows how God’s servants overcome seemingly invincible foes. David proclaimed: “Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied. This day will the LORD deliver thee into mine hand” (1 Samuel 17:45–46). The victory was secured not by greater weapons, but by faith in the name and power of God.

The Arsenal of Spiritual Weapons

God has equipped His people with weapons perfectly suited for spiritual warfare, each designed to counter the enemy’s schemes. Paul outlines this arsenal in Ephesians 6:13–17: “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.”

The belt of truth holds the entire armor together, teaching us that truth is foundational to victory. Jesus declared: “And ye shall know the truth, and the truth shall make you free” (John 8:32). This truth is not limited to intellectual knowledge but is embodied in Christ Himself, who said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

The breastplate of righteousness shields the heart, the very core of life. This righteousness is both positional—our standing in Christ—and practical—our daily walk in obedience. Isaiah foretold of Messiah: “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isaiah 11:4–5). Our strength in warfare rests in union with Him who is our righteousness.

The shoes of the gospel of peace give us a firm footing. The word hetoimasia (G2091) speaks of readiness and stability. Our ability to stand fast in battle and advance the kingdom rests upon being grounded in the gospel, which establishes peace between God and man. Isaiah foretold this sure foundation: “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7).

The shield of faith extinguishes all the fiery darts of the wicked one. These darts (belos, G956) were flaming arrows, dipped in combustible pitch to ignite destruction. Likewise, Satan launches sudden, burning assaults—thoughts, doubts, fears, temptations—intended to inflame the heart. Faith becomes our shield, resting in God’s unchanging character and His sure promises despite every circumstance.

The helmet of salvation guards the mind, which is the chief battlefield. Salvation is not only a past event but an active, present reality that shapes our thinking. Paul writes: “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” (Romans 12:2). Isaiah also saw this covering: “He put on righteousness as a breastplate, and an helmet of salvation upon his head” (Isaiah 59:17).

The sword of the Spirit, which is the Word of God, is the believer’s chief offensive weapon. Jesus Himself wielded it in the wilderness, answering each temptation with “It is written” (Matthew 4:4, 7, 10). Scripture describes this weapon as “quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12). With this sword we guard against deception and advance the truth into enemy-held ground.

Prayer: The Communication System of Warfare

Paul concludes his description of the believer’s armor with the essential element of prayer: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:18). Prayer is not simply one weapon among others; it is the very communication system that directs and coordinates every part of our warfare.

The command to pray “always” points to unbroken communication with our heavenly Commander. This does not mean we are perpetually bowed in posture, but that we cultivate a continual spirit of dependence and communion with God. On the battlefield, constant direction and intelligence from headquarters are essential. Paul expressed it simply: “Pray without ceasing” (1 Thessalonians 5:17).

Paul’s phrase “all prayer and supplication” speaks of variety in prayer. The word proseuchē (G4335) denotes general prayer, while deēsis (G1162) refers to specific petitions. Our communion with God is to include worship, confession, thanksgiving, intercession, and requests—each exercised as the Spirit leads and circumstances demand.

To pray “in the Spirit” is to pray in alignment with God’s will and by the Spirit’s enabling. Paul writes: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26). The Spirit both shapes our prayers and ensures their power.

Paul’s call to perseverance highlights the ongoing nature of spiritual conflict. Victories are not always immediate, and the adversary seeks to dishearten us with delays or apparent defeats. Jesus underscored persistence in prayer with the parable of the persistent widow: “And he spake a parable unto them to this end, that men ought always to pray, and not to faint” (Luke 18:1).

Daniel’s persistence in prayer illustrates this truth with striking clarity. Though he received no answer at first, he continued fasting and seeking God for twenty-one days. At last Gabriel appeared, declaring: “Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me” (Daniel 10:12–13). This account shows that delays in prayer may stem from warfare in the unseen realm, underscoring the need for steadfast intercession.

The Unity of Our Dual Calling

The wisdom of God’s design is revealed when we see how ambassadorship and soldiership function together, not in conflict but in harmony. Both roles demand courage, though expressed in distinct ways. The ambassador shows courage by boldly declaring truth before hostile listeners, while the soldier demonstrates courage by holding firm against relentless spiritual opposition.

Paul’s ministry demonstrates this integration. As an ambassador, he reasoned with the philosophers of Athens, presenting the gospel with clarity, wisdom, and cultural understanding (Acts 17:17–34).

Luke records the encounter in full:

“Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.” (Acts 17:17–34)

As a soldier, Philip’s ministry in Samaria directly confronted demonic powers through spiritual warfare. The result was deliverance, healing, and joy throughout the city (Acts 8:4–8).

Luke records:

“Therefore they that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.” (Acts 8:4–8).

The work of the ambassador often provokes the need for the soldier’s warfare. When we faithfully represent Christ, the world system and demonic powers inevitably rise in opposition. Jesus warned: “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:18–19).

Conversely, victories won by the soldier open doors for the ambassador’s message. When Paul and Silas prayed and praised God at midnight, their chains fell off, the prison doors were opened, and the jailer was converted (Acts 16:25–34).

Luke describes:

“And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and everyone’s bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.” (Acts 16:25–34)

Both ambassador and soldier alike must submit wholly to Christ’s authority. Ambassadors must represent His message without compromise, and soldiers must obey His commands without alteration. In both roles, the guiding principle remains: “He must increase, but I must decrease” (John 3:30).

The Strategic Integration in Ministry

True Christian ministry requires the deliberate integration of both ambassadorial and soldierly functions. When we meet those bound by sin or deception, we must first wage warfare against the unseen forces that hold them captive, and then, as ambassadors, extend the gospel of reconciliation to set them free.

Jesus Himself modeled this integration throughout His ministry. As a soldier, He cast out demons; as an ambassador, He proclaimed the kingdom of God. In the synagogue at Capernaum, He first rebuked an unclean spirit and then taught with authority, so that the people marveled at both His power over evil and His proclamation of truth (Luke 4:31–37).

Luke records the scene:

“And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. And they were astonished at his doctrine: for his word was with power. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. And the fame of him went out into every place of the country round about.” (Luke 4:31–37)

The Old Testament also gives striking types of this integration. Joshua stood both as commander of Israel’s armies and as mediator of God’s covenant. He led them in battle and later summoned them to renew their covenant loyalty. His farewell address recounted God’s victories and called the people to choose whom they would serve (Joshua 24:1–18).

Scripture records:

“And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt. I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand. And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat. Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God.” (Joshua 24:1–18).

David, too, embodied both callings. Though a warrior, he showed ambassadorial restraint when he spared Saul’s life, declaring: “The LORD forbid that I should do this thing unto my master, the LORD’S anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD” (1 Samuel 24:6). In that moment, David stood as both soldier, fully able to strike, and ambassador, appealing instead to God’s justice and reconciliation. Later, as king and psalmist, he gave voice to God’s purposes for the nations in words fulfilled ultimately in Christ:

Psalm 2 declares:

“Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” (Psalm 2).

The Balance of Grace and Truth

Our dual calling demands that we maintain the biblical balance of grace and truth. John testifies of Christ: “full of grace and truth” (John 1:14). We likewise must display both qualities in our ambassadorial and soldierly roles. This harmony reflects the very nature of God, as revealed to Moses: “The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth” (Exodus 34:6). Grace without truth collapses into compromise, while truth without grace hardens into severity.

As ambassadors, we extend God’s invitation of reconciliation with grace, remembering that “the goodness of God leadeth thee to repentance” (Romans 2:4). We are called to approach the lost with compassion, discerning that they are captives of deception rather than personal enemies. Paul instructed: “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth” (2 Timothy 2:24–25).

Yet as soldiers, we must hold fast to truth without compromise. There is no room to negotiate with evil or make peace with sin. Jesus showed gentleness to sinners yet remained unwavering in His opposition to sin itself. He welcomed tax collectors and outcasts but condemned the hypocrisy that hindered people from God. Our battle is not against men and women themselves, but against sin, Satan and his demons, the carnal mind, and the lies that enslave.

This balance shines in Christ’s encounter with the woman taken in adultery (John 8:1–11). He extended grace by refusing to condemn her, yet upheld truth by saying, “Go, and sin no more.” In one moment He silenced her accusers with divine wisdom and offered the woman both pardon and the call to transformation.

John explains the progression of God’s revelation: “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). The law unveiled God’s holy standard and humanity’s nature; Christ brought both the grace that forgives and the truth that transforms. As His ambassadors and soldiers, we must mirror both realities—extending forgiveness through the gospel and at the same time calling all to true repentance and transformation.

Practical Applications for Daily Living

Walking in Ambassadorial Authority

Understanding our ambassadorial calling should reshape how we engage in daily life and ministry. We no longer represent ourselves but the King of Kings, and therefore our words, attitudes, and actions bear eternal weight. Every conversation becomes an opportunity to serve as a channel of heaven’s diplomacy.

Living as ambassadors begins with cultivating the character that reflects our Sovereign. Paul describes it: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law” (Galatians 5:22–23). These fruits give credibility to our witness and beauty to our message.

We must also grow in our ability to present God’s message clearly and persuasively. Peter commands: “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15). The word apologia (G627) signifies a reasoned defense, like a legal argument. We should be ready to explain the gospel intelligently and convincingly.

Ambassadorial authority is exercised not only through proclamation but also through intercession. Moses exemplified both. He declared God’s word before Pharaoh: “Thus saith the LORD God of Israel, Let my people go” (Exodus 5:1). He warned of judgment: “Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood” (Exodus 7:17). Yet he also interceded on Pharaoh’s behalf: “And Moses cried unto the LORD because of the frogs which he had brought against Pharaoh” (Exodus 8:12). Again he promised: “I will intreat the LORD for thee, and for thy servants, and for thy people, tomorrow” (Exodus 8:29). True ambassadors both deliver the sovereign’s word and plead for mercy, always hoping for repentance.

The life of an ambassador should mirror citizenship in a higher kingdom. The prophets modeled this when sent to foreign nations as God’s messengers. In the same way, our distinct lives—marked by integrity, purity, and love—become visible testimonies of our heavenly homeland, while our words carry the authority of our Sovereign.

Engaging in Effective Spiritual Warfare

Spiritual warfare is not optional for the believer—it is an unavoidable reality of following God in an unrighteous world. Yet our warfare must be waged according to Scripture, not human emotion or strategy. The foundation of victory lies in knowing our position in Christ and walking in the authority He has entrusted to us.

Daily warfare begins with deliberately putting on the whole armor of God. “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:11). This is not a single act but a continual practice—choosing truth over deception, righteousness over compromise, and faith over fear. Paul stressed this when he wrote: “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (Ephesians 6:14). Each piece of armor represents a conscious decision to align our minds and hearts with God’s character and promises. Thus he also urges: “Be renewed in the spirit of your mind” (Ephesians 4:23), and again: “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” (Romans 12:2).

Practical warfare involves continual examination of our thoughts. Paul commands us to bring “into captivity every thought to the obedience of Christ” (2 Corinthians 10:5). This discipline requires us to measure our thoughts against Scripture and reject every pattern that contradicts God’s truth. When Satan whispers doubt, fear, or condemnation, we must swiftly counter with the sure promises of God’s Word.

Prayer stands as the believer’s chief weapon in warfare. Paul writes: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:18). James affirms: “The effectual fervent prayer of a righteous man availeth much” (James 5:16). This includes not only personal prayer but also united intercession with other believers. Jesus promised: “Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:19–20). The early church lived this reality when they prayed for Peter’s release: “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him” (Acts 12:5). God answered as an angel appeared: “And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands” (Acts 12:7). When Peter arrived at the prayer meeting, “they were astonished” (Acts 12:16)—a testimony to the power of united prayer.

We must also grow in discernment of the enemy’s strategies. Jesus warned: “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16). Satan seeks to strike through circumstances, relationships, or subtle thoughts meant to discourage, deceive, or divide. The more clearly we recognize his schemes, the more effectively we can resist and counter them. James exhorts: “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7).

Spiritual warfare is not only defensive but also offensive. We advance the kingdom by proclaiming truth with boldness, demonstrating God’s power through prayer, and establishing strongholds of righteousness wherever He has placed us. Every soul won to Christ is territory reclaimed from the dominion of darkness and transferred into the everlasting kingdom of God.

Living with Eternal Perspective

Both our ambassadorial and soldierly callings demand that we keep an eternal perspective, one that rises above temporary trials. Paul reminds us: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Corinthians 4:17–18).

Such an eternal perspective transforms how we direct our time, energy, and resources. As ambassadors, we labor for things that advance God’s kingdom rather than building temporary success. As soldiers, we engage in battles that hold eternal weight, not petty struggles of the moment. Paul reminds us: “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Timothy 2:4). Jesus likewise set the priority: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33).

To live with eternal perspective is to recognize that present struggles are temporary, but victory in Christ is everlasting. Paul triumphantly writes: “Nay, in all these things we are more than conquerors through him that loved us” (Romans 8:37). This assurance enables us to endure hardship with joy, knowing that “your labour is not in vain in the Lord” (1 Corinthians 15:58).

Eternal perspective also means remembering that we are part of a vast story stretching from eternity past to eternity future. Our individual roles as ambassadors and soldiers are woven into God’s grand design to display His wisdom to the heavenly realms: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Ephesians 3:10). This truth gives weight and dignity even to the smallest act of obedience or service.

Finally, an eternal perspective points us to our ultimate destiny. John’s vision in Revelation portrays the church both as Christ’s bride (ambassadorial role) and as His heavenly army (soldier role): “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean” (Revelation 19:11–14). Even now we are being prepared for eternal service where both callings will merge in perfect harmony. The more faithfully we grow in these roles today, the more fruitful we shall be in that everlasting ministry.

Conclusion: The Crown of Our Calling

As we conclude our study of the dual calling to be both ambassadors and soldiers for Christ, we see that these roles find their perfection in Him who embodies both. Jesus came as the Prince of Peace, reconciling God and man, yet He also came as the Lion of Judah, conquering sin, death, and hell through His cross and resurrection.

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isaiah 9:6)

“And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.” (Revelation 5:5)

The life of Paul shows the seamless union of these callings. From prison he wrote of being an “ambassador in bonds” (Ephesians 6:20), revealing that earthly chains cannot diminish spiritual authority. He testified that his captivity actually advanced the gospel: “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear” (Philippians 1:12–14). What seemed a defeat for the soldier became a triumph for the ambassador.

Paul’s example shows us that effectiveness in both roles does not depend on favorable circumstances but on faithful obedience. Whether in persecution or prosperity, adversity or opportunity, our charge remains unchanged: to represent Christ’s message as ambassadors and to resist the powers of darkness as soldiers of His kingdom. As he declared elsewhere: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38–39).

The eternal weight of our dual calling cannot be overstated. Every soul reconciled as the fruit of ambassadorship is a life transferred from darkness to light. Every victory won through spiritual warfare weakens the enemy’s grip and strengthens the advance of God’s kingdom. We are participants in the great conflict between good and evil, light and darkness, truth and deception.

Our comfort is this: the outcome of the war has already been decided. Christ’s victory at Calvary sealed Satan’s defeat, though the final manifestation awaits His return. Until that day, we serve as both ambassadors and soldiers—representing our triumphant King and enforcing His victory in enemy-occupied ground.

Peter reminds us of our identity: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9). Here both roles appear—ambassadors who declare His praises and soldiers set apart to serve His holy purposes.

The blending of these callings prepares us for eternity, where we will reign with Christ as both His beloved bride and His victorious army. Every faithful act of ambassadorship, every courageous stand in battle, shapes us for the glory yet to come.

As we face the challenges and opportunities ahead, let us embrace both aspects of our calling with renewed dedication. May we represent our heavenly homeland with dignity and grace while standing firm against every attack of the enemy. May our lives demonstrate the perfect balance of truth and grace, courage and compassion, that marks those who serve the King of Kings and Lord of Lords.

The crown of our calling awaits those who faithfully fulfill both roles until Christ returns. Paul could say at the end of his life: “I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:7-8).

May this same testimony be ours as we serve faithfully as ambassadors and soldiers for Christ, advancing His kingdom through diplomatic ministry and spiritual warfare until that day when “at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:10-11). In that day, the ambassador’s mission will be complete, the soldier’s warfare finished, and we shall reign with Him forever in the kingdom that has no end.

“Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:50–55).

Rev 22:16-21 If Any Man Add to or Take Away, Part 1

 [Study Aired August 17, 2025]

Rev 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
Rev 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
Rev 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
Rev 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
Rev 22:20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
Rev 22:21 The grace of our Lord Jesus Christ be with you all. Amen.

Introduction

It is by divine design that this book of the revelation of Jesus Christ opens with the instructions to “keep the things which are written therein…” closes with the same message, “keep the sayings of the prophecy of this book.”

Rev 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Rev 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
Rev 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

Both emphasize the imminent and present nature of this prophecy. It was never intended to be taken only as a dispensational prophecy. This book of the revelation of Jesus Christ is just Matthew 24 with many more details provided. It was always meant to be understood that “this generation shall not pass till all these things be fulfilled” in every generation which ‘reads and understands’ the need for “keeping the things written therein.”

Mat 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

Mat 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
Mat 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Mat 24:35 Heaven and earth shall pass away, but my words shall not pass away.

“Who reads, let him understand” tells us that the Word of God is to be understood only by a ‘few’…

Mat 22:14  For many are called, but few are chosen.

…How very few believe we are intended to keep the sayings of the prophecy of this book? Here is what Christ says in answer to that question:

Luk 17:26  And as it was in the days of Noe, so shall it be also in the days of the Son of man.
Luk 17:27  They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
Luk 17:28  Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
Luk 17:29  But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
Luk 17:30  Even thus shall it be in the day when the Son of man is revealed.

Very few were on that ark. Then one verse later He also adds this admonition:

Luk 17:28  Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

Finally, knowing that mankind would claim they were “saving the world for Christ” He asks this sobering question of us:

Luk 18:8  I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

Having emphasized the ‘is, was, and will be’ nature of the Lord’s words, we must be very careful to avoid the spirit of Hymenaeus and Philetus who taught that since God’s words are to be understood spiritually that therefore “the resurrection is past already” because we are ‘crucified with Christ daily and are raised up with Christ in newness of His life:

Rom 6:3  Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Rom 6:4  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Does the fact that we are spiritually given “the earnest of our inheritance” in the form  of a promise mean that that is all there is to that promise? Absolutely Not!!! The promise of a spiritual inheritance is not actual inheritance. It is merely a foretaste of what is to come:

Eph 1:9  Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ.
Eph 1:13  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14  Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

The gift of the holy spirit is but the foretaste, the “promise” of becoming priests and kings to rule over the kingdoms of this world for one thousand years with Christ, before judging angels in the lake of fire. We are in this age hoping for that “until the redemption of the purchased possession” at “the first resurrection”:

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 [“the earnest”] of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body [“the redemption of the purchased possession”].

Does that sound like “the resurrection is past already”??? I think not! That sounds more like we have been given the holy spirit of promise of a yet to come “first resurrection” which we are told will take place just before the beginning of that promised thousand-year reign. Our salvation hinges upon our faith and our hope in that promise:

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?
Rom 8:25  But if we hope for that we see not, then do we with patience wait for it.

That is why Paul prefaces the lies of Hymenaeus and Philetus with this admonition:

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
2Ti 2:16  But shun profane and vain babblings: for they will increase unto more ungodliness.
2Ti 2:17  And their word [words of profane and vain babblings] will eat as doth a canker: of whom is Hymenaeus and Philetus;
2Ti 2:18  Who concerning the truth have erred, saying that the resurrection is past already [everything is spiritual and present]; and overthrow the faith of some.
2Ti 2:19  Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

If “the resurrection is past already” and our “earnest of the spirit” is all there will ever be and is already here, then there is no future “first resurrection” at the beginning of a thousand-year reign of Christ and His Christ over the nations of this world. Yes, indeed, the “thousand years” merely “signifies” the time of the reign of Christ and His Christ with that thinking, but it actually signifies the time of their reigning over “the kingdoms of this world.” It does not signify the downpayment, “the earnest” of that kingdom which is within us in “this present time”. If that is what the promise of a thousand years of reigning with Christ meant then this statement by Paul is meaningless:

Rom 8:18  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
Rom 8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God. [At that “blessed and holy… first resurrection”]

Rev 20:1  And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
Rev 20:2  And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
Rev 20:3  And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Rev 20:4  And I saw thrones, and they sat upon them [the saints of “this present time”, (Rom 8:18)], and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands [during “this present time”, (Rom 8:18)]; and they lived and reigned with Christ a thousand years.
Rev 20:5  But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
Rev 20:6  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

If “the resurrection is past already, then there is no restraining of Satan in the abussos for a thousand years. If “the resurrection is past already”, then there is no rebellion of the nations in the four quarters of the earth, no “encompassing about” of the camp of the saints, no fire coming down from God out of heaven which destroys the nations in the four quarters of the earth. If there is no fire which comes down from God out of heaven after the rebellion of the nations against “the camp of the saints” then “the nations in the four quarters of the earth” are never destroyed and flesh and blood babies continue to be produced and death will never be destroyed. What actually happens?

Rev 20:7  And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

There is a great white throne judgment, and it takes place immediately after Satan’s rebellion is put down by the destruction of the nations in the four quarters of the earth. None of this 20^th chapter of Revelation will ever take place according to the false, “the resurrection is past already” doctrine of Hymenaeus and Philetus, known today as ‘the doctrine of amillennialism’.

Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life [judgment is now on those whose names are in the book of life, 1Pe 4:17]: and the dead were judged out of those things which were written in the books, according to their works.
Rev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Rev 20:14  And death and hell were cast into the lake of fire. This is the second death.
Rev 20:15  And whosoever was not found written in the book of life [Anyone who was not given a part in the blessed and holy first resurrection] was cast into the lake of fire.

Fortunately for all of us, Hymenaeus and Philetus are false prophets and the crucifixion and resurrection with Christ, and our being seated with Him in the heavens is all in earnest form only at this time, and “the redemption of the purchased possession” is still the “hope of our salvation” which is yet to come.

Rom 8:18  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
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, 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?
Rom 8:25  But if we hope for that we see not, then do we with patience wait for it.

Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ.
Eph 1:13  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14  Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Is it really true that the person who keeps the things written in this prophecy is blessed? If that is so, then just how much of what is written in this prophecy must be kept? Are the conditions afflicting the seven churches of chapters two and three, part of our blessed experience? Only two of the seven are not reprimanded and admonished for very serious sins. Nevertheless we are told:

Rev 2:29 He that hath an ear, let him hear what the Spirit saith unto [all] the churches.

Are all seven addresses for each of us, or are the kind words for the churches of Smyrna and Philadelphia the only words for you and me? Do the first four horses of the first four seals have any personal application for each of us? The first is the white horse who comes conquering and to conquer. The second is the red horse which takes peace from the earth causing its inhabitants to kill one another. The third is the black horse, which makes the oil and the wine in short supply. Do the souls under the altar of the fifth seal or the great earthquake of the sixth seal play any part in our lives? We are told that everything that happened in the Old Testament “happened to them… for our admonition”. That includes all of Job’s tribulations:

Job 40:1 Moreover the LORD answered Job, and said,
Job 40:2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
Job 40:3 Then Job answered the LORD, and said,
Job 40:4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
Job 40:5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Job 40:6 Then answered the LORD unto Job out of the whirlwind, and said,
Job 40:7 Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
Job 40:8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?

When we deny that we are to keep any part of the things written therein, we are doing nothing less than “contending with the Almighty.” When we deny any qualification of scripture, we are contending with God. In other words, if we deny that “He that overcomes shall not be hurt of the second death”, then we are contending with God.

Today’s verses have a very stern warning concerning this Truth.

Rev 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

What does “I Jesus have sent my angel to testify unto you these things in the churches” mean? We have seen that Christ’s angel is His own body. His ‘angel’ is all those who in every generation since His resurrection “have the testimony of Jesus Christ”, and that ‘testimony’ declares that these things are “in the churches”, just as chapters 2-3 demonstrate. This entire revelation of Jesus Christ is addressed “to the seven churches”, which is just Bible-speak for all churches of all time.

Rev 1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

Rev 19:10 And I fell at his feet to worship him [Christ’s angel]. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. [1Co 14:3]

Christ, the Father’s anointed, has sent His Christ, His anointed, as His angel to testify these things in the churches. In this prophecy, John is the figure of all of us, if we are indeed his “fellowservants and of his brothers who have the testimony of Jesus.”

Luk 22:29 And I appoint unto you a kingdom, as my Father hath appointed unto me;

Joh 20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

Act 4:26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

Rev 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Rev 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

One of “these things” is a Truth which is very little understood by even those who profess to know Christ. That Truth is the fact that while Christ was indeed conceived in the womb of His mother Mary by the holy spirit, He was still, by virtue of being “made of a woman, made under the law”, at the same time both “the root and the offspring of David.”

In the natural realm it is not possible to be both the ‘root’ and the ‘offspring’ of anyone, yet Christ claims to be both the root of David, as well as the offspring of King David. He goes even further by claiming to be both the first and the last, the beginning and the end. This seems to be contrary to all that Babylon teaches, simply because, in effect, it is saying that Christ creates the evil as well as the good. How can that possibly be? Here is the answer to that question for all who are given to accept it:

Pro 16:4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.

Isa 45:5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
Isa 45:6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.
Isa 45:7 I form the light, and create darkness: I make peace, and [I] create evil: I the LORD do all these things.

Rev 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Rev 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.

The beginning and end of what? The first and the last of what? Here is that of which Christ is both the first and last, the beginning and the end.

1Co 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

Is the first Adam really ‘of Christ’? What do the scriptures say?

Luk 3:38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

Are both the first and the last Adam really sons of God? How is that possible? The Biblical answer to that question is, yes, Christ is both the first and the last, and both are “in Him.”

Speaking to pagan Athenians, Paul makes this revealing statement:

Act 17:28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
Act 17:29 Forasmuch then as we [including these Pagan Athenians] are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.

Rom 11:36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Christ is truly “the beginning and the end, the first and the last”.

At the end of this verse, Christ informs us that He is also “the bright and morning star.” The bright and morning star is the reward which is promised to all overcomers. What greater gift can be given? Christ gives us Himself, just as His Father gave His spirit to Christ.

Rev 22:16  I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

Joh 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
Joh 16:14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
Joh 16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

All things Christ has are ours. “Only in the throne” is His Father greater than Christ.

Gen 41:40  Thou [Joseph] shalt be over my [Pharaoh’s] house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

Christ in turn is greater than we are in Him, and we too, are given to rule all ‘Egypt’ within us simply because we are being given “the Bright and Morning Star”!

Rev 2:26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
Rev 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
Rev 2:28 And I will give him the morning star.

Rev 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

“The bride” and “him that hears” and “he that is athirst” are all one and the same, who are all granted to “take of the water of life freely” in this present time. All men of all time will come to God through the mercy they will receive from Christ’s bride.

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.

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.

Rev 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Rev 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

All men of all time will be made to know God “by the church… the bride, the Lamb’s wife… the mother of all living.”  It is “by the church” that the manifold wisdom of God is being revealed to all men, both in this age and in the eons to come.

Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

Rev 3:12 Him that overcometh will I make a pillar [The doors to the holy place and the door to the holy of holies] in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

Rev 21:12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

Rev 21:21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

Rev 22:14 Blessed are they that do his commandments [in this present time], that they may have right [G1849: ‘exousia’, power, authority] to the tree of life [Be “the first to trust in Christ and be given to give life to others, (Eph 1:11-12)], and may enter in through the gates into the city.

1Co 15:45  And so it is written, The first man Adam developed into a living soul. The last Adam a life giving spirit.(ACV)

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ.

The Lord’s bride is “the first” to trust in him. She is now poised too as “a life giving spirit” (1Co 15:45) to “bring forth much fruit” (Joh 12:24, Joh 15:2-8) and become “the mother of all living” (Gen 3:20).

“All men… by the church” means all men will come to Christ through those who are granted to enter through the gates of that city and become “the bride, the Lamb’s wife.” The gates, the pearls, the angels, and the holy city New Jerusalem, are, one and all, symbols of the same great spiritual revelation of Jerusalem above, those who are to be His bride, “the holy Jerusalem.” It is given to us, if we are granted to be that virgin bride, to be the channel through which God will save all men. Here is what it means to be “a pillar in the temple of our God.” Here is what it means to be “the bride, the Lamb’s wife.”

Exo 26:30 And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.
Exo 26:31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:
Exo 26:32 And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.
Exo 26:33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.
Exo 26:34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.
Exo 26:35 And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.
Exo 26:36 And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.
Exo 26:37 And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

To be “made a pillar in the temple of my God” is to be made the very instrument through which all men will be brought to God.

That “eternal purpose which He purposed in Christ” is this revelation of Jesus Christ within “all men… each in his own order” (1Co 15:23).

Now let all those who would be those pillars, gates, pearls, and angels, through whom all men of all time will be brought to Christ; take careful note of how this revelation of Jesus Christ closes with this solemn warning:

Rev 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
Rev 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
Rev 22:20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

We will pause our study at this point and consider the consequences of this stern warning in our next study.

Rev 22:11-15 Without are the Evil, Part 2

 [Study Aired August 15, 2025]

Rev 22:11  He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Rev 22:12  And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Rev 22:13  I am Alpha and Omega, the beginning and the end, the first and the last.
Rev 22:14  Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Rev 22:15  For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

We concluded our last study quoting the verse where Christ Himself informed us that His flesh was not better than our own corruptible flesh. He even included Himself when He said:

Mat 19:17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

Was Christ perfected in the flesh? Was He “good” while in a body of flesh? Perhaps His standards are just higher than the standards of those who deny these words of our Lord, and who teach that Christ’s flesh was perfected, and His flesh was good.

What is “flesh”? Flesh, even the flesh of Christ according to scripture, is “corruption”:

1Co 15:50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

Christ’s flesh did not see corruption because it was not the same as ours, the same as “the children.” Christ’s flesh did not see corruption simply because He was raised from the dead before His flesh had time to “see corruption.” He was raised up in a spiritual body which could become flesh if needed, as a testimony to His disciples that He had indeed been resurrected from among the dead.

Luk 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

“A spirit hath not flesh” does not say a spirit cannot materialize into flesh. A spirit definitely can and does, at times, materialize into flesh, as Christ does here in Luke 24:39, solely because of their lack of faith. Nevertheless all resurrected bodies are not natural flesh bodies. Rather, all resurrected bodies are “spiritual bodies”.

Joh 3:6  That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

1Co 15:44 It is sown a natural body; it is raised a spiritual body There is a natural body, and there is a spiritual body.
1Co 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
1Co 15:50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

Who does “inherit the kingdom of God” mean? Here is our Lord’s answer to that question.”

Mat 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

I was recently asked if the gospel of Christ has become “a matter of does and don’ts”. While we are free from the law of Moses, we have now become the slaves of Christ and of His law.

Mat 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Luk 6:46 And why call ye me, Lord, Lord, and do not the things which I say?

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 [Greek: douloō,  bondservants, slaves] of righteousness.

“Do the will of My Father”, and ‘Do not call me Lord if you are not doing what I say.’ Is there anything we are not to do, according to the gospel of Christ?

Tit 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Tit 2:12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

1Ti 3:2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
1Ti 3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
1Ti 3:4 One that ruleth well his own house, having his children in subjection with all gravity;
1Ti 3:5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

“Denying ungodliness and worldly lusts… not given to wine… no striker… not greedy of filthy lucre, etc. It appears that we are expected to do what our Lord says to do, and we are also expected not to do the things He says not to do.

Does this accord with this revelation of Jesus Christ and those who are “the bride the Lamb’s wife”, this city of God, the New Jerusalem? Yes, it just happens to accord perfectly, and it is a matter of life and death:

Rev 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

It appears that “doing His commandments” is required before anyone will “have right to the tree of life, and… enter in through the gates into the city.” What are those gates? They are the very same thing that stand before God in His tabernacle and in His temple. Here is another way of signifying the gates to that city:

Exo 26:32 And thou shalt hang it [the veil separating the holy place from the holy of holies] upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

Even the door to the holy place is lined with these ‘pillars’, and the priests could not get into the tabernacle or into the temple without going through these “pillars.”

Exo 26:37 And thou shalt make for the hanging [of the door of the tabernacle] five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

So there are nine pillars; five at the door of the tabernacle and four at the door of the holy of holies, through which all men who enter that city must pass to get to the Father and to sit with Him on His throne.

Now notice carefully what is promised to those who overcome this flesh while they are still in it in “this present time” (Rom 8:18):

Rev 3:12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

Where are these “pillars in the temple of my God?” They are in “the city of my God, which is New Jerusalem.” There “is no temple therein” simply because “the Lord God Almighty and the Lamb are the temple of it.” The fact that the ‘pillars’ of the tabernacle were the doors of it, signifies the same thing signified by the ‘gates’ of the New Jerusalem’:

Rev 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

Rev 21:12  And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

Rev 21:21  And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

So the city itself, having God and the Lamb in it, is the temple, and the nine pillars which once signified judgment are now replaced with a more mature symbol of the process being accomplished in God’s elect. That more mature symbol is the twelve foundational ‘gates’ through which all who enter into the presence of the Lord God Almighty and the Lamb must come. Let’s read it again.

Rev 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

The nine pillars through which all men are judged and come into the presence of God have been replaced with twelve gates, and it is “through the gates” that all men must enter “into the city” in which we find “the Lord God Almighty … the Lamb… the river of life… the tree of life, and all of those who have been found worthy to eat of that tree of life, and drink of the waters of the river of life.” Those who have “the name of God [have] the name of the city of… God… New Jerusalem, written upon him.”

Thus, this ‘city’ cannot signify anyone who is cast into the lake of fire.

What is the simple truth concerning all who do not yet know Christ, and who do not believe that entering into that city is somehow connected to “doing His commandments” in this present time? Here is what the scriptures think of all flesh, who without Christ, will not be “raised a spiritual body” at the time of that “blessed and holy… first resurrection.” Here is what Our Lord thinks of all who have not yet come to know Him and His Father.

Rev 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

There are no “gray areas” with Christ and His Father. Whatever is not Truth is a lie. What so few in this age are seldom given to understand is that our sins are not our sins, but rather even our sins are the work of God in deceiving us and keeping us in darkness until we “in our own order” and in our own appointed time are dragged to our Lord. What this means is that the law of Moses is but a “shadow of good things to come” and is of itself neither “grace [nor] Truth.” These are not easy things to point out, but they must be pointed out if we are to understand what will be the fate of all the billions of humanity who will come before Christ.

Joh 1:17  For the law was given by Moses, but grace and truth came by Jesus Christ.

Christ makes this clear when He reveals that when He told Moses that the manna was “bread from heaven”, in reality the manna was simply a type and a shadow of the true bread from heaven.

Exo 16:4  Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.

Joh 6:32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
Joh 6:33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
Joh 6:34 Then said they unto him, Lord, evermore give us this bread.
Joh 6:35 And Jesus said unto them, I am the [True] bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

Had the Lord told Moses that the manna Israel ate in the wilderness was “bread from heaven?” The answer is, yes, the Lord had told Moses that the manna was “bread from heaven.” Just as the entire law itself was in reality nothing more than a type and shadow of the true “law of Christ”, so this “bread from heaven” called “manna” was also nothing more than a type and a shadow of the true bread from heaven, just as “the first man Adam was the figure of Him that was to come.” Just as the entire history and economy of ancient Israel was all done and was all recorded “for our admonition, upon whom the ends of the world are come” that physical manna was but a shadow of the True Bread from heaven:

1Co 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

Exo 16:4 Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.

Whenever it is pointed out that God Himself has deceived the prophets of His own people, and that it was He who caused Joseph’s brothers to sell Joseph into Egypt for the purpose of saving the whole world, and whenever it is pointed out that the scriptures say God make wicked men for the day of evil in the lives of us all when we are all wicked men; when it is pointed out that God caused us to err from His ways and hardened our hearts from His fear, then our old man will first, by God’s own design, reject that Truth and think of ourselves as the defenders of God’s honor, even as we disobey Christ and His Father and turn against and persecute those who show us these Truths.

Gen 45:4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.
Gen 45:5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.
Gen 45:6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.
Gen 45:7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.
Gen 45:8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

“You sold me into Egypt… don’t be angry with yourselves that you sold me here… it was not you but God that sent me here.” That is simply more that the natural man is given to receive. How did ‘I am the true bread from heaven’ go over with the Jews?

Joh 6:41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.
Joh 6:42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?

If you are not granted to believe God, then you need to get another religion. Christ tells us He is the true “bread from heaven”. Either we are granted the faith to believe that and the holy remain holy and the filthy remain filthy, or we are not given that faith.

Joh 6:43 Jesus therefore answered and said unto them, Murmur not among yourselves.
Joh 6:44 No man can come to me, except the Father which hath sent me draw [Greek: helkuō,  drag] him: and I will raise him up at the last day.
Joh 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

Being “taught of God” is done through the “body of Christ which is the church”.

Act 8:30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
Act 8:31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
Act 8:32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
Act 8:33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
Act 8:34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Act 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

To “All men… in the heavens, is made known by the church, the manifold wisdom of God.” All who are not granted to understand these “deep things of the spirit”, are outside the gates of this “city of our God… the bride, the Lamb’s wife”, and until they are brought to know Christ and His Father they will not become part of “the family of God.”

Eph 3:14  For this cause I bow my knees unto the Father of our Lord Jesus Christ,
Eph 3:15  Of whom the whole family in heaven and earth is named,

Rev 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

While this may sound like rather harsh language concerning the great men of God of the Old Testament, like Joseph’s brothers, their Old Testament mindset is of the Lord and not of themselves. The law was until John, but grace and Truth came by Jesus Christ, and all the men of God of the Old Testament will simply have to be taught and brought to see and understand that truth before they will be granted to become a part of the family of God. In the end ‘death will be destroyed’ and at that point there will be no more “dogs, and sorcerers, and whoremongers, and murderers, and idolaters, or anyone who loves and makes a lie”.

1Co 15:25 For he must reign, till he hath put all enemies under his feet.
1Co 15:26 The last enemy that shall be destroyed is death.

Nevertheless, this 15^th verse reveals that the Lord’s elect are indeed “blessed and holy” because they, and they alone, are “the bride, the Lamb’s wife, the New Jerusalem, the mother of all living.”

Rev 20:6  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Rev 21:9  And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
Rev 21:10  And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

Gen 3:20  And Adam [the figure of Christ] called his wife’s name Eve; because she was the mother of all living [Gal 4:26].

Rom 5:14  Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

While “the children” and their head are of the same family, “the children” will never be the head of the family:

Heb 2:14  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

This 15^th verse demonstrates that this is also true of “the mother of all living”. She is of the same family as all the billions who will come up out of the lake of fire, but her children are not “the mother of all living” as she is. They are the children of the Lamb and His wife, but they are not “the bride the Lamb’s wife”. The only people who enter in through the gates of that city are those whose names are written in the Lamb’s book of life, those who are “the bride the Lamb’s wife.”

Rev 21:27  And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

In our next study we will, Lord willing, consider the last six verses of this revelation of Jesus Christ within us. Here are those last six verses:

Rev 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
Rev 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
Rev 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
Rev 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
Rev 22:20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
Rev 22:21 The grace of our Lord Jesus Christ be with you all. Amen.

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Rev 22:1-5 The Throne of God and the Lamb Shall be in It

[Study Aired August 3, 2025]

Rev 22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
Rev 22:2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
Rev 22:3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
Rev 22:4 And they shall see his face; and his name shall be in their foreheads.
Rev 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

Introduction

Who is this “River of Life?” Who is this “Tree of Life?” When do we “see the face of God?” We will see in our study today that this River of Life is Christ within you and me at this very moment, if indeed Christ is in us.  We will also learn that if we “see Christ” and “know Christ”, then we see and know His Father. There are no chapter breaks in the original Greek. Therefore this last chapter is simply a continuation of John, signifying each of us, being shown “the bride, the Lamb’s wife.”

Rev 21:9  And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.

Since chapter 22 is a continuation of  John being shown “the bride, the Lamb’s wife”, that means the River of Life and the Tree of life are both in this city, which is “the bride, the Lamb’s wife.”

In our last study we saw that it is through this “foursquare” city with her twelve gates, and with the number twelve stamped all over it, that the dead of all time will, “in their own order” through this great city the holy Jerusalem, “be saved and come to a knowledge of The Truth.” This city, the bride, the Lamb’s wife, is the foundation and “the mother of all living” being signified by Eve and Sarah:

Gen 3:20  And Adam called his wife’s name Eve; because she was the mother of all living.

1Ti 2:4  Who will have all men to be saved, and to come unto the knowledge of the truth.

Heb 11:11  Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
Heb 11:12  Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
Rev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Rev 20:14  And death and hell were cast into the lake of fire. This is the second death.
Rev 20:15  And whosoever was not found written in the book of life was cast into the lake of fire [To be purged of all sin and to “learn righteousness”].

Here are the Old Testament verses which proclaims that very same Truth:

Isa 26:8  Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.
Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Isa 60:11 Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.

We have been shown that “the bride, the Lamb’s wife” is “on a great high mountain”; she has a wall great and high, she has the glory of God, she is like a stone most precious, she is “clear as a crystal.” She has twelve gates and twelve foundations. This city, the Lamb’s wife, lies foursquare, and her length is as large as the breadth, twelve thousand furlongs. The length and the breadth and the height of it are equal. Her wall is like jasper, clear as glass, her twelve foundations are garnished with all manner of precious stones. Her twelve gates are of twelve pearls, each gate one pearl. She has no temple, no sun nor moon, because God and the Lamb are all of these things within her. The nations of the saved bring their glory into her through her twelve gates. Her twelve gates are never closed by day, and there is no night there. The glory and honor of the nations is brought into “the bride, the Lamb’s wife.” Nothing that defiles, works an abomination or makes a lie, enters into her; only those who are written in the Lamb’s book of life.

That is why the world hates this woman so much that it wants her dead. She is “pure and clear”… without guile, and she refuses to compromise that purity just to please family and friends and to fit in with society. Here in this final 22nd chapter we learn more about what our Lord thinks of those to whom He has espoused Himself, and it is only Him that we are interested in pleasing.

Rev 22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

Being “pure and clear as crystal” is of great importance to our Husband, Christ. He and His Father dwell within us, and because they do, out of His throne and the throne of His Father within us proceeds “a pure river of water life, clear as crystal.”

Joh 7:37  In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Joh 7:38  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

Tit 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

The timing of this statement by Christ is of great significance. It was “in the last day, the great day of the feast.” This day is also called “the eighth day.”

This river “proceeds out of the throne of God and of the Lamb.” Where is this throne of God? Who makes up this throne? From whom does this “river of water of life” proceed?

Christ has already made clear where His throne is and who is with Him in His Father’s throne.

Mat 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

Mat 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Mat 23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Rev 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Rev 4:6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

“Heaven… is God’s throne… He that swears by heaven swears by the throne of God”, and these four beasts are “in the midst of the throne and round about this throne.” Who are these “four beasts?” As we saw in our study of chapter five, they, too, are just another type of this city. They are just one more symbol of God’s overcoming elect, the Lamb’s wife, and that is what they tell us.

Rev 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Rev 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

God’s throne is in heaven (Mat 5:34). His throne is in this ‘city’, which we are told is the Lamb’s wife. Therefore the Lamb’s wife is ‘heaven’, and that is exactly what Hebrews 9 confirms to us:

Heb 9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of bulls and goats] ; but the heavenly things themselves [this city, His wife, His throne, His elect] with better sacrifices than these.
Heb 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, [into this city, His wife, into us] now to appear in the presence of God for us:

As always the principle of “the dream is one” is in play throughout this Revelation of Jesus Christ, within us.

Gen 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

It is Christ Himself who revealed to us from whom this river of living water proceeds and flows.

Joh 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

Since this river of living water flows from the belly of those who believe on Christ, it is therefore not at all adding to what is written to conclude that God’s throne is this city itself. God’s throne is the Lamb’s wife herself. God’s throne has the four beasts in its midst. God’s throne is you and me who have been ‘espoused to Christ, as the Lamb’s wife.’

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.

Being the instrument of God through which this “river of water of life” flows, is simply part of being the channel through which life will be given to every man, woman and child who has ever lived. Being the “four beasts in the midst of and round about the throne” from which this “river of water of life” flows is just one more accolade Christ places upon His bride, His wife.

As this city which is Christ’s wife, Christ wants to honor us even more.

Rev 22:2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

Where does God reveal to us this tree of life originated?

Gen 2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

We are God’s “house… His temple… His vineyard… His field…” and we are His “garden, His paradise.” They all begin in the earth, or “out of the ground… the tree of life also.” That is why Christ had to “empty Himself” and become a man in a vessel of clay, “out of the ground”, who could identify with and atone for the sins of all men.

Php 2:7 but emptied himself, taking the form of a servant, being made in the likeness of men;
Php 2:8 and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.
Php 2:9 Wherefore also God highly exalted him, and gave unto him the name which is above every name; (ASV)

Mat 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

How do we to get to this “tree of life?”

Gen 3:24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

“The way” of this Tree of Life is only through these Cherubim, and a flaming sword. That sword is of course, the Word of God, and these Cherubim are those in whom that Word dwells. Here is another way of saying all of this:

Col 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Col 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

If “Christ is in us”, then we are His sword:

Eph 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

If Christ is in us, the “rivers of living waters” flow from our bellies:

Joh 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

If Christ is in us, we are these Cherubim who hold the flaming sword which guards the way of the tree of life. If Christ is in us, we are these same Cherubim in the midst of and round about the throne of God. We are the twelve gates to this city. We are the twelve foundations of this city, garnished with many precious stones. We are the pure gold and the pure jasper, out of which the city is composed. We are this city itself.

We are told this ‘tree of life’ is in the midst of the street of this city, and on either side of the river of life.

Rev 22:2  in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.

Where else are we told we will find this “tree of life?” Here is where the tree of life is to be found:

Rev 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Rev 22:2 In the midst of the street of it [the New Jerusalem], and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

Rev 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

Here we have it. Here are three verses which tell us where the tree of life is to be found. Revelation 2:7 tells us that the tree of life is “in the midst of the paradise of God” and Revelation 22: 2 and 4 tell us that the tree of life is in the midst of the street of the New Jerusalem and on either side of the river of life which proceeds out of the throne of God in the New Jerusalem. Revelation 22:14 tells us that the tree of life is within the gates of the New Jerusalem.

Rev 22:14  Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.

It should thus be obvious that “the paradise of God” is the third heaven and the New Jerusalem.

Now that we know where the tree of life is located, let’s see who is given to enter therein:

Luk 23:43 And Jesus said unto him [the thief on the cross], Verily I say unto thee, To day shalt thou be with me in paradise.

Here is what Paul tells us about this “paradise”, also called New Jerusalem (Rev 2:7; 22:2, 22:14), where we are told the tree of life is located:

2Co 12:2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
2Co 12:3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
2Co 12:4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

Paul is speaking of himself in the third person because he is dealing with the subject of his glorying in his revelations. Here is what he says in verse one:

2Co 12:1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

This is what he says in verse five:

2Co 12:5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
2Co 12:6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
2Co 12:7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
2Co 12:8 For this thing I besought the Lord thrice, that it might depart from me.
2Co 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Paul is speaking of himself boasting only in the spirit of Christ within him, instead of boasting in his own carnal mind and in his flesh. It was “in the spirit” that he was caught up to this New Jerusalem where “the tree of life is in the midst of the paradise of God.”

Of course Revelation 2:7 tells us that only overcomers are given to enter into this “paradise of God.”

Rev 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

So it should be apparent that in scriptural terms “the paradise of God” is “Jerusalem above which is the mother of us all.”

Gal 4:25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26 But Jerusalem which is above is free, which is the mother of us all.

Our mother, like our Savior, signifies who we are in relation to those who will come to God through us when we become part of that city. Here is how Paul frames this concept:

Rom 11:30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
Rom 11:32 For God hath concluded them all in unbelief, that he might have mercy upon all.

Obadiah has prophesied of this relationship many years earlier:

Oba 1:21  And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.

Rev 22:3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

“The throne of God and of the Lamb shall be in it” because she is “the bride, the Lamb’s wife.” The honor bestowed on those who first make up this city, which is “the bride, the Lamb’s wife”, is the single greatest honor that can be bestowed on any man. Here is what Christ tells us of those who are this city:

Rev 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

It is those who have been through the fire of the Word of God in this age who will be in that “blessed and holy first resurrection”, who will also be the channel for showing God’s goodness and mercy to all the rest of mankind who are not part of that “blessed and holy first resurrection.” While it does not say so in Revelation 20:6, these are the same people who will be comfortably at home “in the everlasting burnings” of the lake of fire, which will cleanse and purify all the rest of mankind who are not part of that blessed and holy first resurrection. It was given to Isaiah to let us know where we would be at that time:

Isa 33:14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
Isa 33:15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;

If “the throne of God and of the Lamb” is in us, then surely “there shall be no more curse… in it.” Those who “go no more out” are those who will be used by God to bring all men into this “paradise of God”; this “mother of all living, [and] the mother of us all.”

Rev 3:12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

As we saw above, “God and the Lamb are the temple of it.” Because they dwell within us, we need no outward temple. We “know God and Jesus Christ whom He has sent.” That is the very meaning of having the name of our God written upon us.

Joh 17:3  And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Rev 22:4 And they shall see his face; and his name shall be in their foreheads.

“They shall see His face.” The spiritual meaning of all of this is explained clearly in these words of our Lord to His apostles Thomas and Philip.

Joh 14:2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
Joh 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Joh 14:4 And whither I go ye know, and the way ye know.
Joh 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Joh 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
Joh 14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Joh 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

”Whither I go ye know, and the way ye know” was certainly speaking of things that are not as though they were already accomplished. The disciples, at this moment, were just hours away from denying their Lord and forsaking Him and leaving Him to His fate upon the cross. Yet the Lord knew they would repent of that deed and become willing martyrs.

Rom 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

“My Father’s house” is this holy New Jerusalem:

Rev 21:2  And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Rev 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

It is in this “bride adorned for her Husband” that the “many mansions” are found.

Rev 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

We have already seen why “there shall be no night there.”

Rev 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

Here is the Concordant Literal Version of these words “for ever and ever.”

Rev 22:5 And night shall be no more, and they have no need of lamplight and sunlight, for the Lord God shall be illuminating them. And they shall be reigning for the eons of the eons. (CLV)

This is Young’s Literal Translation:

Rev 22:5 and night shall not be there, and they have no need of a lamp and light of a sun, because the Lord God doth give them light, and they shall reign– to the ages of the ages.

Because both ‘ages’ are plural, this tells us that all the ages of all men of all time are included in this time of the reign of God’s elect. In other words, “the righteous… will dwell in the everlasting burnings and the devouring flames” of God’s Words in their mouths, and as His elect their time of reigning will extend through the millennium and on into the ages of the great white throne judgment/lake of fire/second death. We are this city which is the bride, the Lamb’s wife, by which all those who are not in that blessed and holy first resurrection, will be brought to God.

1Ti 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

1Jn 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

This is the harvest at “the end” spoken of in 1Corinthians 15:

1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.
1Co 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
1Co 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
1Co 15:25 For he must reign, till he hath put all enemies under his feet.
1Co 15:26 The last enemy that shall be destroyed is death.
1Co 15:27 For he [the Father] hath put all things under his [Christ’s] feet. But when he [the Father] saith all things are put under him [Christ], it is manifest that he [the Father] is excepted, which did put all things under him [Christ].
1Co 15:28 And when all things shall be subdued unto him [Christ], then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

“Then comes the end” means “the harvest at the end of the year.”

Exo 23:16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
Exo 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest [Pentecost in the summer], and the feast of ingathering at the year’s end [the feast of Tabernacles, (Lev 23)].

As long as one soul who has ever been born is still dead, then death is not yet destroyed. Death will be destroyed through this thing called “the second death… the lake of fire” which will bring all in Adam to be made alive in Christ (1Co 15:22).

So we have seen in our study today that this river of life should be flowing out from within you and me at this very moment, if Christ is in us. We have seen that the tree of life is within you and me today, if Christ is in us today. We read where Christ told us that if we “see Christ” and “know Christ”, then we have already seen and already know Him and His Father, here today, spiritually while yet in these “vessels of clay.”

2Co 4:7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Next week, Lord willing we will cover these verses:

Rev 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
Rev 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Rev 22:8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Rev 22:9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Rev 22:10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

]]> https://www.iswasandwillbe.com/from-eve-to-the-bride-of-christ/?utm_source=rss&utm_medium=rss&utm_campaign=from-eve-to-the-bride-of-christ Wed, 30 Jul 2025 01:23:10 +0000 https://www.iswasandwillbe.com/?p=33759 Audio Download

From Eve to the Bride of Christ

[Study Aired July 29, 2025]

Introduction

When we examine the woman in Scripture from Eve to the bride of Christ, we discover one of the most profound typological progressions in God’s Word. The first woman, formed from Adam’s rib, reveals spiritual truths that culminate in the church as Christ’s bride. This progression demonstrates how “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” (Romans 1:20).

The foundation of this study rests upon three key passages: 1. “And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman” (Genesis 2:21-22). 2. “For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body” (Ephesians 5:23). 3. “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Corinthians 11:3).

Through these Scriptures, we will see how Eve’s creation, her relationship with Adam, and her natural condition all point to the church’s relationship with Christ. This is not merely ancient history, but a living revelation of our present spiritual reality.

Eve: Bone of His Bones, Flesh of His Flesh

The creation of woman reveals God’s eternal purpose in bringing forth His bride. “And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him” (Genesis 2:18). The Hebrew word for “help” is ezer (H5828), the same word used to describe God as our helper in numerous passages: “Our soul waiteth for the LORD: he is our help and our shield” (Psalm 33:20), “There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help” (Deuteronomy 33:26), and “Blessed are you, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help” (Deuteronomy 33:29). This establishes that woman was not created inferior, but as a necessary completion of man’s purpose.

“And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof” (Genesis 2:21). The Hebrew word for “rib” is tsela (H6763), which means “side” or “part.” This word appears 41 times in Scripture, often referring to the sides of the tabernacle or temple. Eve was not an addition to Adam, but part of his very essence, “bone of my bones, and flesh of my flesh” (Genesis 2:23).

The Hebrew word for “bone” is etsem (H6106), meaning “substance” or “essence.” When Adam declared “this is now bone of my bones,” he was recognizing Eve as sharing his very nature and substance. This prefigures how the church is “members of his body, of his flesh, and of his bones” (Ephesians 5:30).

Thus, even from the start, the template of a bride for the first Adam points us to the Bride of the last Adam, Christ.

The Heavenly Order of Headship Revealed

Eve’s formation from Adam’s rib establishes more than their unity – it reveals the pattern of headship that governs all relationships. “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Corinthians 11:3). This verse establishes the heavenly chain of authority that governs all spiritual relationships. The Greek word for “head” is kephale (G2776), meaning “chief” or “principal,” indicating both authority and source.

This order reflects the eternal relationship within the Godhead. Christ Himself declared, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me” (John 5:30). Christ’s submission to the Father provides the pattern for all subsequent relationships of headship.

“For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body” (Ephesians 5:23). The comparison is deliberate and complete. Just as Christ is head of the church, the husband is head of the wife. This is not merely about marriage; it reveals how the natural relationship images the spiritual reality.

The word “saviour” here is soter (G4990), meaning “deliverer” or “preserver.” Christ preserves and delivers His body, the church, just as a husband is called to preserve and protect his wife. “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church” (Ephesians 5:29). This headship is not tyrannical dominance but protective covering and loving guidance.

The Curse Reveals the Promise

When Eve listened to the serpent rather than defer to Adam’s headship, she acted according to her nature as flesh subject to vanity. “And 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 thy husband, and he shall rule over thee” (Genesis 3:16).

The Hebrew word translated “to” in “thy desire shall be to thy husband” is el (H413), which can mean “toward,” “against,” or “concerning.” This same word appears in the very next chapter: “And unto thee shall be his desire, and thou shalt rule over him” (Genesis 4:7), where God speaks to Cain about sin. When el is translated “against” in Genesis 4:8 – “Cain rose up against Abel” – we understand that Eve’s curse included a natural tendency to oppose her husband’s headship.

This opposition is not unique to women but represents the natural mind’s rebellion against all heavenly authority. “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:7). The woman’s natural opposition to her husband’s headship reflects humanity’s natural opposition to Christ’s headship.

Yet the curse contains a promise: “he shall rule over thee.” This points to the ultimate victory of spirit over flesh, of Christ over the carnal nature. “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). Even within the curse is the assurance that spiritual authority will ultimately prevail.

The Church: Body and Bride of Christ

Scripture presents the church as both Christ’s body and His bride, demonstrating that these are not separate concepts but different aspects of the same spiritual reality. “For we are members of his body, of his flesh, and of his bones” (Ephesians 5:30). “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Ephesians 1:22-23). The church as Christ’s body is “the fulness of him that filleth all in all.”

Just as Eve was taken from Adam’s side to complete him, the church is formed from Christ’s pierced side to be His completion. “But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water” (John 19:34). From Christ’s wounded side flows the spiritual substance from which His bride is formed. “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26). “The blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). The blood provides judicial cleansing from sin’s guilt, while the water represents the moral cleansing through God’s word that sanctifies and forms the church.

This church, both body and bride, was not formed through human effort but through Christ’s purchase. “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). The price paid for this bride demonstrates her immense value to Christ and establishes the foundation upon which the body-bride relationship rests.

“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:31-32). Paul explicitly states that the marriage relationship is a “great mystery” pointing to “Christ and the church.”

The formation of Eve from Adam’s rib illustrates the process by which Christ forms His bride. “And the LORD God caused a deep sleep to fall upon Adam” (Genesis 2:21). This deep sleep represents death. Christ Himself used sleep to symbolize death: “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep… Howbeit Jesus spake of his death” (John 11:11, 13). Paul likewise wrote, “But I would not have you to be ignorant, brethren, concerning them which are asleep… For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him” (1 Thessalonians 4:13-14). Adam must enter a death-like state before his bride can be formed.

Similarly, Christ entered the sleep of death before His bride could be formed. “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). Christ’s death was necessary for the formation of His church.

This principle of death producing multiplication fulfills the ancient promise made to Abraham. “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Galatians 3:16). Christ, the singular seed, died alone but through His death brought forth the “much fruit” – His bride, the church. What was promised as one seed becomes many through the death and resurrection process, just as one grain of wheat produces an abundant harvest.

“And took one of his ribs, and closed up the flesh instead thereof” (Genesis 2:21). Adam’s wound was healed, indicating that nothing was lost in the formation of Eve. Rather, what was within Adam was now expressed externally through the woman.

This reveals how the church expresses what is inherent in Christ. “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Colossians 1:27). The church manifests the glory that exists eternally in Christ.

The Present Challenges to Headship

Having seen how God’s typological patterns establish the spiritual foundation, we must now understand how these eternal truths apply to our present walk with Christ. The woman’s role in Scripture directly relates to our current spiritual condition and growth in grace.

Understanding submission becomes essential for spiritual maturity. “Wives, submit yourselves unto your own husbands, as unto the Lord” (Ephesians 5:22). “Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything” (Ephesians 5:24). The Greek word for “submit” and “subject” is hupotasso (G5293), meaning “to arrange under” or “to place in proper order.”

This submission is not reluctant duty but the spontaneous expression of our new identity in Christ. “For this is the will of God, even your sanctification” (1 Thessalonians 4:3). God’s will involves proper spiritual arrangement and order. The comparison is complete: wives’ submission to husbands directly parallels the church’s submission to Christ, indicating the same quality of willing, ordered submission.

Yet how does the church actually respond to Christ’s headship? “And why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). The professing church, like Eve with the serpent, desires Christ’s name for respectability while rejecting His actual authority. “And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach” (Isaiah 4:1). The “seven women” represent the complete apostasy of the church, wanting Christ’s name while maintaining their own doctrines (“our own bread“) and righteousnesses (“our own apparel“). This fulfills Eve’s pattern of desiring independence from proper headship.

The Spiritual Order in the Church

Those who walk after the Spirit begin to understand their proper relationship to Christ’s headship. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). Walking after the Spirit includes acknowledging God’s order and headship.

“But if any man seem to be contentious, we have no such custom, neither the churches of God” (1 Corinthians 11:16). Those who argue against the heavenly order reveal their spiritual immaturity. The Greek word for “contentious” is philoneikos (G5380), meaning “fond of strife” or “quarrelsome.”

The principle extends beyond marriage to all relationships within the body of Christ. “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” (Romans 13:1). God establishes all legitimate authority, and our response to earthly authority reflects our attitude toward His ultimate authority.

“Submitting yourselves one to another in the fear of God” (Ephesians 5:21). The Greek word for “submitting” is again hupotasso, indicating that all believers should willingly arrange themselves in proper order with one another. This is not mutual subjection that eliminates headship, but recognition that everyone has both governing and submissive roles within the order God has appointed. “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another” (Romans 12:4-5). This heavenly arrangement ensures that each member fulfills their unique calling while maintaining the unity and interdependence that characterizes Christ’s body. “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues” (1 Corinthians 12:28).

All of these aspects of the Church’s walk – submission, order, unity – are leading to one glorious goal.

The Ultimate Fulfillment in the Bride

The woman’s progression from Eve to the bride reaches its culmination in Revelation. “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” (Revelation 19:7). The bride has “made herself ready” by finally accepting her proper relationship to her husband.

“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” (Revelation 19:8). Unlike the apostate church that wears “our own apparel,” the true bride is clothed in righteousness that comes from Christ alone.

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Revelation 21:2). The new Jerusalem is both the bride and the city – the dwelling place of God with His people. This fulfills the promise that “they two shall be one flesh” (Genesis 2:24) on a spiritual and eternal level.

“And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife” (Revelation 21:9). The bride and the Lamb’s wife are the same entity, confirming that the church in its final state perfectly fulfills the pattern established in Eve’s creation.

Conclusion

From Eve’s formation from Adam’s rib to the church as Christ’s bride, we see the consistent revelation of God’s eternal purpose. Eve was not created perfect and then corrupted, but was “made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope” (Romans 8:20). Her natural condition of flesh, with its inherent rebellion against headship, was the very means by which God would demonstrate His power to bring forth spiritual life.

The heavenly order of headship – God over Christ, Christ over man, man over woman – is not arbitrary hierarchy but the revelation of how spiritual authority flows from the ultimate Source. Christ’s perfect submission to the Father provides the pattern for all subsequent relationships of headship and submission.

The church, as both Christ’s body and His bride, represents the completion of what was typified in Eve’s creation. Just as Eve was “bone of my bones, and flesh of my flesh” to Adam, the church is “members of his body, of his flesh, and of his bones” to Christ. The same substance, the same nature, the same life – yet formed through death and resurrection into a glorious bride.

The present reality calls us to embrace our proper relationship to Christ’s headship, not as external legalism but as the natural expression of spiritual life. As we submit to His authority, we fulfill the pattern established from the beginning and prepare for the ultimate wedding feast of the Lamb.

In Christ, the woman’s progression from natural rebellion to spiritual submission reveals God’s method of bringing all creation “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). What began with Eve formed from Adam’s side culminates in the bride coming down from heaven, perfectly prepared for her husband, displaying the completed work of God’s eternal purpose.