Audio Download

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 purdition, 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. 

Males’ Privy and Females’ Breasts are Complex Symbols of Espoused Disunity, for a Rare Few, Reconnecting Spiritually

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. Nonetheless, and to his God-given, and possibly unwitting credit, as the literal First Adam, he did lay down his life for the weaker vessel, his wife, by eating with her, accepting the magnitude of their curses and becoming the first Scapegoat let go alive in the wilderness outside of Eden.

Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

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.