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The Song of Solomon

The Journey

The Song of Songs, which is ‘Christ’s’ – Son 1:1

Study Aired January 17,  2026

Prelude

Why did Solomon conceptualise The Song of Solomon?

Solomon, like Adam, was not deceived, nonetheless semi-consciously bearing a cursed injury in his privy and “stones” (Deu 23:1), since Eden, referenced in all of his writings, culminating in Ecclesiastes 7, the primary reasons why he couldn’t find one woman in the entire known world, and proved by his 1,000 wives, one who could ravishingly complement his intellectual wisdom (the shadow of the holy spirit) as the primary criterion for wholehearted espoused unity, climaxing indivisibly coitally (Son 1:5-7) to be unified in the same mind as him. Through the holy spirit, he has revealed to the Bride of Christ that she is already engaged in singing her Lord and Husband’s song. At the same time, humanity conceals itself behind delusional notions of romance, morality, and virtue, singing its own song in an attempt to redeem itself. Eve, in representing all women to this day, and upon Adam’s sexual insecurity, was compelled to rescue herself to provide security. That saga set the pattern for humanity’s opposition to God.

Hidden behind the chaos of romance, self-styled morality and virtue, what the Eves of the world profoundly want is not only financial security, emotional security, psychological security and relational security, but, nonetheless influenced by those ideologies, she now wants Adam to understand her needs for him to minister to her, rather than being managed. She desires the security of being respected rather than tolerated. The assurance that loyalty will not be exploited; that affection will not fade into indifference; that commitment will not devolve into complacency; and the security derived from his selecting her will not falter under pressure, withdraw from responsibilities, or resent her strength.

The stability of security without stagnation, the passion without volatility, and the connection without possession exemplify an idealized approach. Security does not equate to safety from life’s challenges. Rather, it signifies safety and partnership. For the flesh, Christ designed such security to diminish and launch the Bride on a journey of evil experience to refine her, and for her to build His pattern of the Temple within herself (Pro 14:1).   

This study is not a condemnation of women. It is a recognition of her representing mankind’s ceaseless effort to save itself through the security of its wisdom because security makes love sustainable. Security fosters vulnerability, intimacy, trust, and enduring emotional commitment. It constitutes the foundation upon which other elements, such as desire, loyalty, and affection, are built. The sole factor that is overlooked when attempting to uphold these principles is lust. “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. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” – 1Jn 2:16-17.

At the outset, it is essential to acknowledge that Adam, in not strongly dissuading his wife Eve from eating of the Tree of the Knowledge of Good and Evil, unwittingly, to him, severely bruised his ability to wash her with God’s word and lead her as her God-ordained head. His now spiritually weakened headship, scripture describes for a priest of God as ‘wounded his stones and privy’,  directly and correspondingly wounded Eve’s spirit within her breasts, her heart to trust her husband’s leadership. The shocking covert result is that all women, particularly wives, now feel compelled to wrest the lead from men in all kinds of social and governmental authorities, and most critically, marital matters, essentially boudoir intimacies, to achieve their immense quest for security. 

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. 

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.

Now, the everyday virtuously considered home-making wife’s connection of mind, spirit and body with her husband, we shall see, typifies whoredom. That chronicle constitutes the arresting theme that dominates this series until its conclusion, whereupon, in the end, the Shulamite Bride reverses that curse. The startling appreciation for the meanings of those topics will be examined in detail in the Introductory Studies. It will be recognized as a pivotal influence in understanding the Song of Solomon.

We shall observe (Mat 13:11) that the overarching, covert, and enigmatic theme of the Song of Solomon, which is exclusively sung by the 144,000, is the reversal of the curses afflicting Adam and Eve, as exemplified by the principal female figure, the Bride of Christ, in knowing that she has nothing to bring to the table, but her now wholehearted, enthusiastic intimate responsiveness to him, her Husband. She thus oxymoronically sings of the revealing of the brightness of His hidden coming.

Hab 3:4  And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power. 

To Orthodox Christianity, The Song of Solomon presents a paradox, as it is alarmingly sensual and sexual for most women’s anxiety, thereby facilitating the empowerment of their husbands’ sexual pursuits. She knows that essentially, a husband’s principal need is for a unified mind in his wife’s, brightly applauded sexually, yet, something is dreadfully amiss. Applaudingly, that dynamic seems to be endorsed, as it is audaciously testified in hidden rectification by the proclamation of the Shulamite-Bride straight out of the gate with her first statement in the Song of Solomon, mirroring Christ’s Bride’s response every day, with Christ. Talk about a crisis!

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

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. 

It is widely recognized that husbands’ overwhelming method of connecting with their wives is sexually, and peeved wives, unconscious of wanting to rule their husbands, naturally, and logically reason why boudoir intimacies always appear to highlight their husband and his needs. Consequently, the internet has proliferated with, it seems, female primarily marriage assistants who eagerly acknowledge the significant disparity caused by wives emotionally distancing themselves. These assistants diligently employ a range of academically effective methodologies to address this issue. However, what they don’t know is what the Shulamite knows, that to correct that enduring and exceptionally reasonable aversion, is not just based on a wife attaining greater sensual satisfaction, but a supremely higher calling in understanding her purpose, to want to celebrate intimately, rather than advanced intimacy being the end in itself! Ironically, and subsequently, a Shulamite-like wife’s former fickle libido, and universal struggle for sexual satisfaction, is dramatically liberated; she ecstatically sees the purpose for her reason and increased emotional interest, and makes it her business to ravish her Husband!

Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 

We shall see that Adam, in Eden, and by his hand, is first emblematically injured in his ‘privy’—effectively (unwittingly self) neutered to lead Eve. The primary dynamics of her curse are, barring a few spiritual ‘women’ since the cross, underwrite wives being “against” their husbands, and is signified in their equally ‘wounded’ breasts, her heart, ruling Adam’s most powerful compulsion for unity of mind, body and spirit, and is distinguished by the degradation of lively sexual intimacy. Her curse, representative of Adam’s curse, filling up behind in her of mankind’s curse against Christ and the Father, manifests in demanding endless romanticism that, historically and bitter anecdotal consensus, has never blessed a husband with consistent, authentic, lively, engaged sexual intimacy. That wretched disunity is signified by the 40,000 plus Orthodox Zionist Christian churches, representatives who are ‘harlots’ who never deny their “another Jesus” husband (2Co 11:4), actually Satan, his spiritual intimacies.

Thus, and always first ‘naturally’, it is Adam’s wounded privy that instigates the wound in Eve’s breasts that puts Eve perpetually in carnal marriages, against enthusiastically “ministering”, appreciably sexually, to her husband. As dreadful as a lot of negative biblical imagery is, that espoused disparity in every Babylonian marriage, covertly symbolizes the Whore riding the Beast, scattering her lewd doctrine among lustful men. It corresponds spiritually to Old Israel being against her Lord, her husband, that since the cross, the Bride, delightedly shocked and revulsed, swiftly reverses her Satan-gifted authority. 

Luk 11:23  He that is not with me is against me: and he that gathereth not with me scattereth. 

All 1,000 of Solomon’s wives, a veritable “companion of fools” (Pro 13:20), were only too aware of their lack of connective wisdom, and to procure the position of the most loved wife (Son 6:9), they are wired to default to their inherent sexual allure. That tactic is what The Great Whore, the mother of harlots, and to varying degrees of cunning accent, representative of all women, automatically engage to “ensnare” (Ecc 7:23-26) a prospective and all too compliant husband. Once she has captured her husband and her desire to bear children is fulfilled, she further enables her intrinsic lack of amorous ardour, a natural biological depreciation, to manage her husband’s tedious, never-ending amatory desires. (Indicative positively of the Father’s ravishment for Christ and Christ’s to the Bride’s elations). Ever since Eden, her fickle fervour, mysteriously eminating from the depths of her wounded breasts, her heart, sequentially represent all seven churches of Asia’s capriciousness (2 Ti 15), culminating in Laodicea’s apathy, and is the journey of the embryonic Bride of Christ, depicted before her representation as the Shulamite in The Song of Solomon, in which she undisguisedly ministers in assertive elegance (1Ki 1:1-4 representative transition to Song 8:1-3). Please do not be alarmed, as the utilisation of the profound theme of her bruised and wounded breasts, symbolising her heart in a manner analogous to Adam’s injured private parts, will be examined and substantiated in detail progressively.

Ominously, thereafter, Adam and Eve’s predetermined rejection of God’s word cursed them and humanity (except the Elect) for 7,000 years, forcing them to seek answers to their myriad physical and clouded spiritual confusions physically. Their life force energy, their vitality driving them, emanates from Adam’s center of emblematic authority in his privates, and Eve, unbridled feminine unity with Adam, embedded in her breasts, her heart, now both being severely wounded, not only creates conflict between them but also, worse, against their God. 

Eve’s “wounded breasts” precipitate the much later Aholah, the elder, and Aholibah, her younger sister, within, whereby their bruised breasts and teats, psychologically, Eve’s heart, and all women at odds to minister to their husbands rightly because of Adam’s self-afflicted, his treacherous/untrustworthy headship.

Eze 23:34  Thou shalt even drink it and suck it out, and thou shalt break the sherds [an itch to lust] thereof, and pluck off [H5423] thine own breasts: for I have spoken it, saith the Lord GOD.

Pluck off H5423 = 1. to pull or tear [off] or draw off or away or apart, draw out, pluck up, break, lift, root out.

Wound H6482 = 1. bruise, wound. From H6481 = 1. to bruise, wound, wound by bruising 
a. (Qal) to wound by crushing. [The same as “wounded stones” H6481 Deu 23:1]

Wounded H2490 = 1. to profane, defile, pollute, desecrate, begin a. (Niphal) 1. to profane oneself, defile oneself, pollute oneself 1a b. ritually 1a c. sexually 1. to be polluted, be defiled

Bruised H1792 1. to crush, be crushed, be contrite, be broken a. (Niphal) 1. to be crushed 2. to be contrite (fig.) b. (Piel) to crush c. (Pual) 1. to be crushed, be shattered

Isa 53:5  But he was wounded [H2490] for our transgressions, he was bruised [H1792] for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 

Uniquely, their gender-specific innate sexual ravishments (allogorically spiritual), only their mate can satisfy, are now inherently selfish, reflecting the core difficulties of disunity their individual curses represent; with Adam’s heart unable to dynamically connect with his Lord’s word and walk in it, as is Eve’s opposition to Adam’s neutered counsel. It is profoundly emblematic of their disconnected espoused intimacies, directly representative of mankind’s rejection of God’s word. Essentially, these are the themes of the Introductory Studies Solomon’s Shulamite creation makes ‘new’.

2Co 5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 

Although Solomon’s Shulamite nativity is the perfect physical pattern of how a wife is to respond to her husband, and he to her spiritually, without the crucial holy spirit to understand and particularly live the concept, he, in desolate ‘blackness’, concluded that it, too, was vanity and chasing the wind. Like Job’s singular failing of pride in his own appointed righteousness, only God’s spirit could reveal, Solomon’s apparent infinite wisdom failed him in finding one gloriously beautiful wife who could deeply connect with his mind, body, and spirit, transcendentally celebrating their union sexually. Similarly, we, like Solomon, feel that God has let us down; there was nothing better to do than sullenly return to the pointless vanity of pleasures, nurtured in wealth, power, and unresolvable, disunited, espoused intimacies (Ecc 2:10).

Son 1:5  I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 
Son 1:6  Look not upon me, because I am black, because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

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. 

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. 

Consequently, the following “Contents” Introductory studies present a select few prime topics based on Eden’s curses, which were intended to help appreciate the Song of Solomon spiritually, and are wonderfully summarized by Proverbs 30:18-19. “…the way of a man with a maid”: we shall see that they are centered on the protagonist “maid” —the Bride’s journey that Solomon paradoxically found too confusing in Ecclesiastes 7 to understand. She moves mesmerizingly, like her first father, Satan. Serpentine-like, she lounges calmly, innately aware of her surroundings, and then, impulsively, as if upon ‘a rock’ (Christ), she becomes flighty, directionless, and uncertain of where she is going, like a ship seemingly without a rudder in turbulent seas, calling out to her carnal husband she had spurned, to save her, and suddenly, now directional, amazingly buoyant, in heaven-bound motion, like an eagle soaring without beating its wings upon unseen thermals. Such is the way of the carnal man juxtaposed here, in these studies, preceding the spiritual man, Christ, with a “Maid“, in the Song of Solomon.

Pro 30:18  There be three things which are too wonderful for me, yea, four which I know not: 
Pro 30:19  The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid.

Lord willing, we, the dying Beast-Whore will see, insisting that our Lord ravish us by our romantic sentimentalities signified spiritually (Joh 12:25), will not be included in the holy First Resurrection if we contend that our psychologically injured privy and breasts’ sensualities be selfishly satiated without eagerly reciprocating devoted ravishement of our Lord, our Husband’s espoused dues (1Co 7:3-6) above our own. 

2Co 5:16  Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 

 Contents 

The Order of Evil to Complete the Creation of God, the New Adam in the Bride.

   THE JOURNEY – Prelude and Introduction

1. Headship 

2. God’s Purpose for Taking the Woman out of the Man. 

3. The Male and Female Minds Are Designed Innately Lustful – Ruling Adam Coitally & Eve, Romantically 

4. The Male Privy: Signatory of Authority and Life 

5. Breasts: Signatory of The Mother of All Living, Nourishing Spiritually, Ruling Coitally 

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

7. The Female Idol – Fastened with a Nail 

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

9. In Babylon, What Criterion Ravishes a Man or a Woman to Focus on a Prospective Mate? 

10. Irritated, Rejecting Christ, Favouring The Father of Lies, Necessitating an Occasion to Judge Mankind 

11. Moved by the Holy Spirit is Solomon’s Impulsion for Designing the Shulamite 

12. “She Hath Made Herself Ready” – Is The Bride’s Invariable State of Ravishment Equal to Her Husband’s for the Father

13. What Can Be Gleaned from The Song of Solomon’s KJV Headings 

14. The Song of Solomon