Song of Solomon, Part 3 – Solomon and His Bride Delight in Each Other

Son 1:8-17 Former Vulgarity Overshadowed by Pure Love

[Study Aired November 12, 2022]

Continuing from the previous study where the Bride confesses her love for her Bridegroom and, in all humility, internally asks her Lord why she should be chosen from among her seemingly equally outwardly beautiful sisters. We have seen that while the Shulamite is undoubtedly physically beautiful, that beauty in the natural points to the more outstanding spiritual beauty our Lord desires in his anointed Bride. The following verse classically notes what the Lord looks for in his Church, his Bride when Samuel went to Jesse’s sons with the inspired prerequisite for selecting the new King of Israel. David, a keeper of his Father’s flock, was finally selected; however, he was also blessed with manly good looks (1Sam 17:42) that reflected his inner righteousness. 

1Sa 16:7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him [Saul]: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.

1Sa 16:12 And he sent, and brought him [David] in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he.

The unusual disparity between a fair and ruddy complexion is that the Shulamite’s husband had bushy black hair. If Solomon had a ruddy and white complexion with bushy black hair, he would certainly have been an unusually outstanding-looking man. Since Solomon was David’s son through David’s acquired wife, Bathsheba, there is every chance that Solomon is likewise ruddy and of a fair countenance, as is spiritually reflected by a Nazarite’s spiritual countenance (not that Solomon was a Nazarite).

Nazarites were not a tribe but certain people set apart by the Lord and dedicated to keeping the laws of God supposedly more perfectly than the nation of Israel and for their example. They are a shadow of the Bride of Christ who has his spirit and, by the Lord’s hand, can keep his laws without a Nazarite-like vow that relies on the works of the flesh for righteousness.

Lam 4:7 Her [Israel’s priests expected majesty] Nazarites were purer than snow, they were whiter than milk, they were more ruddy in Body than rubies, their polishing was of sapphire: 

1Sa 17:42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance.

Son 5:10 My beloved is white and ruddy, the chiefest among ten thousand. As was Joseph “chiefest” over his ten brothers.

As frequently expressed in the Body of Christ, the word of God is not always discerned by what it says, rather by what it means. That fact was highlighted in the previous studies trying to identify the Shulamite’s ethnicity. The seeming discrepancies between ethnicity and the known physical appearance of the principal figures are expressly designed to point to their spiritual applications. From those standpoints of seeming scriptural disagreements, the poetry and shadows of subjects in the SoS are more easily understood by their spiritual applications.

At the Lord’s hand, we now expect his spirit to further discern the meanings of Solomon and his Bride’s expressions of captivation in the other’s Body spiritually.

Son 1:8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.
Son 1:9 I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. 
Son 1:10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold. 
Son 1:11 We will make thee borders of gold with studs of silver. 
Son 1:12 While the King sitteth at his table, my spikenard sendeth forth the smell thereof. 
Son 1:13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.
Son 1:14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi. 
Son 1:15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes. 
Son 1:16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. 
Son 1:17 The beams of our house are cedar, and our rafters of fir. 

We live in a world of high contrasts. The more profound the contrast, the greater the impact on our minds for the Lord’s designed purpose. We are always reminded that he designed the natural to precede the spiritual. His creation graphically highlights black and white, night and day, ugliness and beauty, bitter and sweet, divorce and remarriage, Satan and Christ and death and life, to name a few prominent examples.

The Lord made all things ugly or beautiful for His purpose of juxtaposing the flesh to dramatically highlight the spiritual. To humanity’s, and a particular individual’s, immense hurt there is a broad consensus with what is generally considered a beautiful human specimen. Regardless of moral character, men are more instantly taken by the visual account of a woman. For the Bride of Christ, the Shulamite has been given eyes that spiritually see, her flesh that served a particular beauty and purpose in its time, that she is delighted to put behind its ugliness. That fact is written in her aroused eyes ~ she is about to move from the ugliness of flesh to the full measure of spiritual beauty.

Ecc 3:11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 

An ugliness of flesh that shocks us to tears which is hard to see as “beautiful in his time” is the story of the sons of Belial, their abuse to death of the Levite’s concubine he considered a daughter in Judges 19. 

The universal criteria that instantly arouse a man’s interest in a particular woman’s appearance are indelibly written in the individual male’s genes. Of course, from that generic imagery, the difference between what constitutes attraction for the individual male and ethnically varies greatly ~ just as well since if there were a standard criterion of attraction, few people would marry. 

The greater the distance a male is from the Lord’s character, the more corrupt his imaginations are for what constitutes beauty for a prospective female. The similarly dissolute females are only too happy to accommodate the ‘market’ available for the mindset of her self-worth. Nonetheless, the Lord attracted men intensely to women. For the more discerning male eye, a woman’s subtle femininity is just as arousing as the bolder male taste for accentuated feminine qualities of the libertine extreme. Our sister Jezebel is a prime example of our former spiritual nature. Jezebel’s negative and outward appearance reflects her filth within, as did Queen Vashti’s self-elevation of importance. Those two women classically highlight the natural that comes before the spiritual and rule over their husbands compared to the positive submissive examples of Esther and the Shulamite.

2Ki 9:30 And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired [H3190 – made her entire head as alluring as possible] her head, and looked out at a window.

With Jezebel’s intimate knowledge of how men’s hearts operate, she arrogantly considered that she could use her well-practised perverted feminine wiles on any man, but not a righteous servant of the Lord as was Jehu, who knew Jezebel’s spiritually filthy heart and had her killed. In us, anytime the nature of Jezebel and Queen Vashti desecrates the word of God, we put her to death. Unlike Vashti, the Shulamite delights in honouring her Husband and his delight in her beauty that, for the moment, her God-given glory is hidden from her ten brothers in Babylon.

Rev 3:9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 

Ahasuerus, (H325 – Phonetic: akh-ash-vay-rosh’) King of Persia, whose name means ‘I will be silent and poor’, similar to King Solomon and all men, loved beautiful women. Ahasuerus had finally had enough of having his wife, Queen Vashti, rule over him, effectively making him “silent and poor” in leadership to her. He acquired a more beautiful wife as queen. Like Solomon’s Shulamite, his selection of Esther and her submissive beauty further highlighted her already stunning outward beauty, reflecting her inner qualities.

Est 2:12 Now when every maid’s turn was come to go in to King Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;) 

For the Bride of Christ, the hastily applied outlandish beauty of Jezebel takes but a moment by her hand to apply compared to the King’s symbolically required twelve months of spiritually given beauty. The number twelve represents Christ and the foundational completion of his Bride’s spiritual and incorruptible beauty. She is chosen as fairest among her sisters and is foundational to Solomon’s and his Bride’s expression of delight in each other.

In the conclusion of the previous study, the Bride seems abashed as to why she has been selected from among the most beautiful women in Israel. The Shulamite’s self-effacing yet rhetorical question her spirit knows, yet her chaste nature remains amazed as to why she is chosen over her sisters.

Solomon answers by saying,

Son 1:8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents. 

Solomon answers the Bride as to why she is chosen and has been drafted from her sisters; all she needs to do is remember that she once followed the footsteps of Babylonian Christianity with her inward flock indistinguishable from her sister’s deceived sheep. At that time, she didn’t know that her sheep were goats (kids), depicting Babylon’s lies. While feeding her flock beside the tents, the churches of Babylon, she heard the strange voice of her sister’s shepherds in their churches, depicted as tents (temporary dwellings). Today, she remembers that she, too, is the Lord’s goat. She remembers having filled up that which is behind the afflictions of Christ in her flesh for the Body’s sake; and her sister’s sake, who are yet to be saved. She sees the stark spiritual difference between sheep and goats and is in no doubt why Solomon, who represents Christ, chose her as his Bride.

Mat 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 
Mat 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 
Mat 25:33 And he shall set the sheep on his right hand, but the goats on the left. 

Mat 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (see Mat 25:31-46)

Solomon goes on for the entirety of the Book expressing his delight in every feature of her body that, unwitting to them both, represents a spiritual quality of her mind. (Mat 13:16)

Son 1:9  I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. 

A company of horses symbolises power and, specifically, our trust in the world’s wisdom and the works of the flesh magnified by them majestically drawing Pharoah’s chariots. Runners went well ahead of Pharoah’s chariot and called to the people in the streets and fields to prepare to bow to the ground to the majesty of their lord and god as he passed by. The Shulamite being compared with the Pharoah’s horses is the spiritual positive of Christ’s strength and command over all her brothers in spiritual Israel. She is second in headship under Christ.

Gen 41:39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: 
Gen 41:40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 
Gen 41:41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
Gen 41:42 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;
Gen 41:43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. 
Gen 41:44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

We don’t know why Solomon seems subservient to Pharaoh by using him as an equivalent majesty to himself; maybe because Pharaoh’s daughter, whom he married, and his many other wives debased his inner stateliness. Quite likely, and since he was the wisest man to have ever lived, his humility didn’t shame him into acquainting himself with Pharoah, who ironically has been a shadow of Christ even as he. The Bride’s spiritual understanding is that she is second in the Kingdom under Christ.

Son 1:10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

The Bride of Christ is second unto Him, and he receives her comely cheeks as his portion of the sacrifice she had filled up behind the same afflictions as he in the spirit. She is her Lord’s inheritance, and he is hers.

Deu 18:1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. 
Deu 18:2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 
Deu 18:3 And this shall be the priest’s due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw [the stomach].

Every feature of the Bride’s physical body has been a perfect and comely sacrifice dedicated to her Lord for his spiritual delight.

Eastern cultural dress today, typified by Arab, Turkish and Persians, is a carry-over of ancient times and undoubtedly influenced by Solomon’s grandeur. By changeable Western standards, a bride decked with jewels on her cheeks is more often too ornate, yet, in the Song of Solomon, they depict the Lord’s “fair jewels” he has given her. Jezebel, one of the Shulamite’s archrivals of ourselves, is definitive of having pimped the Lord’s word with her harlotry in the 40,000 plus Christian denominations, having stolen the Lord’s fair jewels.

When the Shulamite fed her flock beside the shepherd’s tents, she heard the voices of the shepherds of magic arts; she recalled her rapidly disappearing former whoredoms when she once haughtily disregarded her Lord’s courtship and gifts of fine clothing and jewels and made them her righteousness’s.

Eze 16:10 I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. 
Eze 16:11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 
Eze 16:12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 
Eze 16:13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 
Eze 16:14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
Eze 16:15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 
Eze 16:16 And of thy garments thou didst take, and deckedst thy high places with divers colours, [like Jezebel] and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 
Eze 16:17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
Eze 16:18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 
Eze 16:19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 
Eze 16:20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter.

Chains of pure gold are strongly featured in the original Tabernacle of the Lord and the Priest’s garments. One chain denotes the Bride’s unity in her Lord and God. Chains bind us to the altar that is Christ and his pure instructions that the Church does not forsake. Conversely, chains in Babylon unwittingly bind its subjects in darkness.

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. 

Pro 1:8 My son, hear the instruction of thy Father, and forsake not the law of thy mother: 
Pro 1:9 For they shall be an ornament of grace unto thy head, and chains about thy neck. 

Jud 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Continuing…

Son 1:11 We will make thee borders of gold with studs of silver. 

Hag 2:8 The silver is mine, and the gold is mine, saith the LORD of hosts. 

The Lord’s borders denote the sharp contrast between good and evil; the borders of our land within we do not cross over to exchange our neighbour’s spiritual filth with the Lord’s righteousness. Neither can those who serve the Tabernacle see, let alone touch, the borders of Christ’s spiritual garment, for it is not their time to be healed. (Luke 8:44)

Exo 19:12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, [Christ] or touch the border of it: whosoever toucheth the mount shall be surely put to death: 
Exo 19:13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 

Silver’s positive application is atonement and redemption, and the root of the Hebrew word for silver is “kasaph”, meaning a very strong desire. Just as the Lord had an intense desire to eat of the Passover and drink the cup with his disciples, so, too, does Solomon and his Bride strongly desire consummation. Just as “We will make thee borders of gold with studs of silver”, we have participated in pouring out his blood upon the ground and, together with him, hungrily desire to eat at his table. Luk 22:15 And he said unto them, With desire [G1939 –  desire, craving, longing], I have desired to eat this passover with you before I suffer: 

The Great Whore within has taken the Lord’s fair jewels. She twists her craving for the Lord’s silver and makes it her mammon. It becomes the love of her righteousness and, thus, the root of all evil.

Ecc 10:19 A feast is made for laughter, and wine maketh merry: but money answereth all things.

1Ti 6:10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Continuing…

Son 1:12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof. 
Son 1:13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. 
Son 1:14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

(Engedi means – “the front of the kid and town in the wilderness of Judah on the western shore of the dead sea”. As is the custom of most shepherds, just maybe camphire was hung around an orphaned kid’s neck to confuse its particular scent with her biological kid so that she would suckle the orphan; not that the Shulamite and Solomon were in any way confused as is Babylon)

Every young man with a racing heart remembers his first experience of a pretty girl’s touch and delicate kiss. Various scents and aromas combined with any exaggerated sensory arousals indelibly etch the memory of the occasion forever. The above verses, spikenard, myrrh and camphire, have elegant scents like the hint of a beautiful perfume on an evening summer breeze that triggers one’s memory of wonderful occasions. It seems anathema to mention the negative that quite likely, Jezebel, in keeping with her ‘strange’ woman ways, we’d expect a more exaggerated scent to arouse a more lewd lust that always ends in a spiritual death. To the Babylonians, the beautiful scent is indistinguishable as it is bitter and sweet to them.

Pro 7:17 I have perfumed my bed with myrrh, aloes, and cinnamon. 

Frankincense, mentioned later in the Song of Solomon (Son 4:14) when offered with the shewbread on the table of the Lord in Old Covenant times, spiritually represents the word of the Lord and the elect. Frankincense and myrrh particularly have the most delightful scent, and the prayers of the elect are signified by the frankincense.

Myrrh from the Hebrew (H4753) is an Arabian gum from the bark of a tree, used in sacred oil and perfume. Interestingly, the origin of its name (H4843) means,

– Original: מרר
– Transliteration: Marar
– Phonetic: maw-rar’
– Definition:
to be bitter
(Qal)
to be bitter
(Piel)
to show bitterness
to make bitter
(Hiphil)
to make bitter, embitter
(Hithpalpel)
to embitter oneself
to be enraged
(TWOT) to be strong, strengthen

That sweet aroma directly associated with taste is bitter when we remember John’s vision of what was to become of Israel and all of humanity. Similarly, for the Saints having learned to walk up and down in the fiery coals (Eze 28:11-19) of dying daily, all bitterness is gone when the Shulamite is vividly aroused by the aggregate of different scents. She and her Groom luxuriate in its physical delights as we do spiritually.

Rev 10:8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 
Rev 10:9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 
Rev 10:10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Rev 10:11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. 

With the blissful knowledge of imminently being changed from corrupted flesh to spirit, the imagined peace of having her beloved lay all night between her breasts “as a bag of myrrh” (BBE) makes more social sense since the grooms head temporarily between her breasts to both parties is a sensory pleasure, yet uncomfortably, not “all night”. As such, the focus is on her beloved being like the delightful scent of myrrh, as was Christ upon his birth and death.

Mat 2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

Joh 19:38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. 
Joh 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 
Joh 19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 

The Shulamite is astonished yet in blissful peace for the Is, Was and Will Be of her life as her beloved in her heart is “all night betwixt my breasts” as the apple of his eye from beginning to end; from her birth to the death of her old man within and forthcoming eternal life.

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. 

Women’s breasts are deliberately designed to highlight the overall shape of delightful femininity. In keeping with the previous study’s theme that “arousal comes before desire”, breasts are a magnificent creation for many shadows of the spiritual. Breasts in humans, when compared to the other beasts of the field, are always prominent. Animals’ mammary glands only enlarge towards the end of gestation, and conception mostly happens once or maybe twice a year. Besides some human-like ape beasts, humans enjoy sexual activity regardless of a pre-programmed timeframe. Breasts are covertly enjoyably unavoidable in a hug or overtly with marital pleasures. A woman’s breasts are the external generative center of her deepest emotions and are exceedingly connected to her heart, stomach and subsequent biologically lower arousals. Men, as a shadow of Christ, love the authentic and righteous ways of his beautiful wife’s nature to frequently lead with her emotions that are directly associated with those organs ~ the collective of her femininity makes her so damned (as she was for Adam) alluring, and he (if not careful) easily ruled and she, idolised.

“Bowels of compassion” (Joh 3:17) that generate love for another are probably only human peculiarities. Culturally lounging on another male’s breast is likewise a deeply held devotion of love for another man as John had with Jesus. Only wild animals (and Babylonians) gnaw on their kin without compassion. (Gal 5:14,15)

Joh 13:23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. 

Gen 43:30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. 

The bruising of breasts, particularly the areola, denotes pregnancy and our previous harlot ways depicted by Oholah and Oholibah.

Eze 23:8 Neither left she her whoredoms brought from Egypt: for in her youth they lay with her, and they bruised the breasts of her virginity, and poured their whoredom upon her. 

Regarding Son 1:4, a cluster of camphire, though used as a pleasant odour, at least in modern times, is an effective insect repellent and could well have been used in the vineyards for that purpose, particularly the suggestion of its volume as with the term, cluster. I’m sure the different scents Solomon and the Shulamite used were apart for their individual and distinct purposes.

Son 1:15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes. 
Son 1:16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. 
Son 1:17 The beams of our house are cedar, and our rafters of fir. 

If anyone has closely observed some dove’s eyes, the Lord designed them to be particularly comely, even doe-like, quite mesmerising. A young woman’s dynamics and inner beauty are in her eyes and, when authentically devoted to her man, are, for him, particularly arousing.

All young women are beautiful. Even the less classically beautiful girls have some distinctly redeeming feature that deeply attracts a particular male. Strangely, a girl’s turned foot or misaligned tooth for a particular and attentive male’s eye can be an unconscious trigger of attraction for him ~ something he wouldn’t have any other way. Like Christ, the Bride to the world is dead, stinks, and has no outward or inward comeliness, whose beauty is only seen by spiritual eyes. (Col 3:3)

In the negative, and as we noted earlier, there is no doubt Jezebel’s well-practised spell-binding deception she hoped would sway Jehu was written on her face, and particularly her eyes.

Pro 6:23  For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: 
Pro 6:24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman. 
Pro 6:25 Lust not after her beauty in thine heart; neither let her take thee with her eyelids. 
Pro 6:26 For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. 

Son 1:16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green [H1266].

The Hebrew for Green is H1266 and means – to be or grow luxuriant or fresh or green adj 
luxuriant, fresh.
Green H7488 
– Original: רענן
– Transliteration: Ra`anan
– Phonetic: rah-an-awn’
– Definition: v 
(Palel) to be or grow luxuriant or fresh or green adj
luxuriant, fresh

The colour of the Shulamite’s bed, green, signifies the inevitable fruit of her womb and the righteous fruit of the Saints. The positive of green is our new man’s season and signifies our spiritual growth and flourishing in the spirit, being well-watered or nourished by the word of the living water of continual growth in the spirit until he is perfected on the symbolic 3rd day. All positive green things in the spirit are well watered by our lord and will grow even in dry places.

Psa 1:1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
Psa 1:2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
Psa 1:3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The colour green in the negative and its sickly yellowish-green signifies our carnal growing and flourishing in the strength of flesh being well-watered or nourished by the physical miracles, healings, and being filled with loaves (food that perishes). This is our old man’s season of continual growth in the strength of his flesh until he is ripe (his wickedness is great). All green (flourishing and well-nourished in the flesh) will be dried up and burned by the word because it has no root when it thinks it is rich and increased with spiritual goods when he is unwittingly eating herbs.

Rev 3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 

Rom 14:1 Him that is weak in the faith receive ye, [but] not to doubtful disputations.
Rom 14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

Rev 3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 

Rev 8:7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green [H5515] grass was burnt up.

Gen 1:30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green [H3418] herb for meat: and it was so. 

H5515 – Green
– Original: χλωρός
– Transliteration: Chloros
– Phonetic: khlo-ros’
– Definition:
green
yellowish pale
– Origin: from the same as G5514
– TDNT entry: None
– Part(s) of speech: Adjective 

– Strong’s: From the same as G5514; greenish that is verdant dun-colored: – green pale.

H3418 – Green
– Original: ירק
– Transliteration: Yereq
– Phonetic: yeh’-rek
– Definition:
green, greenness, green plants, greenery
– Origin: from H3417 (in the sense of vacuity of colour)
– TWOT entry: 918a
– Part(s) of speech: Noun Masculine 
– Strong’s: From H3417 (in the sense of vacuity [emptiness; nothingness; barrenness; black hole] of color); properly pallor that is hence the yellowish green of young and sickly vegetation; concretely verdure that is grass or vegetation: – grass green (thing).

The Shulamite knows full well that her house is built by her Lord, the one she is about to make love to, and He is her Temple’s foundation. She imagines her delight in him resting all night betwixt her breasts; such is her utter peace in whom she is about to marry since He is her all in all. 

Son 1:17 The beams of our house are cedar, and our rafters of fir. 

Pro 24:27 Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house. 

Psa 127:1 A Song of degrees for Solomon. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. 

The Shulamite is a living sacrifice before her Lord

Heb 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.

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.

Heb 9:23 Then it was needful for the figures of the things in the heavens to be cleansed with these; but the heavenly things themselves by better sacrifices than these. 

This concludes Chapter 1 of the Song of Solomon.