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Song of Solomon – Part 6, The Bride’s Dream

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Song of Solomon – Part 6, The Bride’s Dream

Song of Solomon 3:1-11

[Study Aired December 3, 2022]

“And ye shall seek me, and find me, when ye shall search for me with all your heart.” (Jer 29:13)

Before proceeding with the third chapter of the Song of Solomon, it is important to address the questions in everyone’s minds regarding the Song’s covert sexual innuendos. The vast majority of the Body of Christ see those creative references, and none of us can precisely identify their erotic tag; such is the beauty of poetry and elegant anticipatory arousals. For newcomers to the site and for this study to not resolve, the intent of Solomon’s apparent steamy wordplay is to the ‘natural mind’ blatantly missing the most significant aspects of erotica. Because of the curse of blindness, what the flesh doesn’t see and cannot see is…

Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

Mat 13:15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 
Mat 13:16 But blessed are your eyes, for they see: and your ears, for they hear.

Blindness is one of the symbolic giants inhabiting the nations within the Elect of God’s spiritual land. The Lord drives out that giant of a curse called blindness. Those given eyes that spiritually see are the Elect of God whose judgement is happening right now, as they were of their brothers in Babylon cursed with equal blindness; now they are given to excitedly see and hear like the Shulamite ~ because they are the Shulamite!

Deu 11:22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him; 
Deu 11:23 Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. 
Deu 11:24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.
Deu 11:25 There shall no man be able to stand before you: for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.
Deu 11:26 Behold, I set before you this day a blessing and a curse;
Deu 11:27 A blessing, if ye obey the commandments of the LORD your God, which I command you this day: 
Deu 11:28 And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. 

We assuredly do now know that the most outstanding god we all pursued in Babylon. ‘He’ was and is a three-fold god beginning with the lust of the flesh. The lust of the flesh is driven by the lust of the eyes that consolidates our self-ordained right to pursue (as did Solomon) our indulgent glory and is called the pride of life. Even Solomon came to the frustrating conclusion that “all is vanity of vanities” (Ecc 1:1-11). His frustration was born from not having the Lord’s spirit of discernment, as we understand in John 6:63.

We are admonished to not lust after the flesh, to have it rule us, and for the Song of Solomon’s cause not to awaken love (erotica) until it is provided by the Lord in a righteous environment.

1Jn 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 
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.
1Jn 2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

So, the overwhelming rationale for not endeavouring to identify the multitude of sexual innuendos in the Song is that it is of no spiritual value. If the individual or a husband and wife wish to muse on the suggestive symbolism, it has some whimsical value yet ultimately is fruitless.

However, the Shulamite’s erotic spiritual subtleties are infinitely more ravishing.

The Lord made the woman physically and spiritually for the man to fulfil the Father’s plan for his Son (1Co 11:1-16). The entire intricate form of the female gender is a unique phenomenon of intrigue, as is male sexuality; both are to disappear in the Kingdom (Gal 3:28).

The Body of Christ is somewhat exasperated by Babylon’s wholesale degradation of anything related to mankind’s sexuality. Subconsciously, every sexually maturing male (like the Shulamite) knows that the more subtlely and elegantly anticipatory expressed details of a female of his attention are far more arousing than blatant in-your-face flesh. Merely go to the beach (on YouTube for most of us) and view the perversion of righteous lust for the female form, where nano-eye-patch-like bikinis are the norm. A somewhat good thing, reminiscent of a seared heart, is that every male on the beach is a well-practised slaughterman of his awakenings with an internal parody of the Shulamite charging him, ‘do not awaken my lust until I please’.

The Shulamite is undoubtedly well taught by her mother and senior female peers in the fine art of righteous and infinitely more exhilarating male seduction, and it is guaranteed not to involve indelicate displays of skin that scripture describes as nakedness that is sin.

Of course, the Lord-designed juxtapositioning of the other extreme in some Islamic cultures female dress code is pure slavery to both men and women. How can an Islamic man tell if the girl’s eyes behind a jail-like mesh hijab are that of a dove or loving hind? Her hair beneath the ‘tent’ of humidity would smell more like a flock of goats from Mt. Gilead rather than the effect of Solomon’s visual imagery. Nonetheless, that cultural environment has a one-hundred- and eighty-degrees positive effect on a Muslim man’s arousal compared to a Westerner’s, should his eyes be assaulted by a glimpse just above her ankle. No wonder young Muslim men lustfully spin out for the bounty when coming to a Western country full of infidels.

Solomon, the wisest man ever lived, maintains, and builds sexual suspense by compelling the reader to dream as lucidly as the Shulamite. Remembering earlier studies in the Song of Solomon, women’s roller-coaster arousals are generated precisely as the Shulamite fantasises. Likewise, the Bible is a book of turbulent foreplay designed primarily for the Bride of Christ. For Solomon to bluntly identify the erotic imagery would destroy the purpose of foreplay. The Lord could have been just a blunt in the Garden of Eden and dispensed with seven thousand years of spiritually developing ‘foreplay’.

Let’s continue with the Song of Solomon, Chapter 3:1-5.

It is a beautiful thing that all Christ-centric fiancées committed to marriage dream in effusive detail of how their courtship will bloom into their wedding day. That vivacity in Christ is a testament to her commitment. The Shulamite continues to rehearse her vivid dream that constitutes the entire Song as the spousal summation of the Bible. To the Elect of God, that dream is being lived in reality, and hopefully, we, too, are given to unabashedly and deeply experience the same spiritual arousals.

Remembering that the Song is a continuous event in her mind that could be daydreamed in an hour or two ~ yet, the philosophical Solomon could have taken weeks to compose.

Continuing from chapter two, the Bride pursues that dream in chapter three.

Son 3:1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
Son 3:2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. 
Son 3:3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? 
Son 3:4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me. 
Son 3:5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

Son 3:1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.

In verse one, the Bride delights in the fantasy of righteous lust that epitomises the entire Song. She knows full well where her beloved is, and her internal pretend game amplifies the intensity of her arousal with the make-believe of her fiancé’s absence. The adage, “absence makes the heart grow fonder,” holds true.

Verse one is easily seen by the Elect of God as their spiritual event of first love in seeking and finding Christ. In the early dawn of having their eyes opened, they sometimes agonisingly question whether they have found the truth as they continue with a pounding heart beneath their ‘Temple mount’, searching the word to prove all things and stir up the spirit of truth.

Disconcertedly, their flesh sometimes questions the remarkable gift they are blessed with and pray that it is not written in this age that His spirit departs. As with the Shulamite, and many of us in the midnight hour, search for our Lord with troubled hearts.

Isa 26:9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. 

2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ.

1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Psa 51:11 O do not fling me from Your presence, And do not take Your holy spirit from me. (CLV)

Son 3:2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.

The Shulamite in verse two continues to heighten the intensity of her arousal with the drama of a seeming classic female-superhero rescue. Christ and men love to ‘rescue’ a genuine woman, as did Boaz with Ruth and Christ with the Bride ~ both parties receive an emotional and spiritual high from the theatre (Ruth 3:1-18). Bards like Shakespeare and the Bible are full of such parables. 

Most women seem to secretly delight in tough and a little scary masculinity, which will fight for them; it amplifies their femininity and subsequent arousals. In today’s world, that romantic drama for women is a paradox since the curse from Eden torturously tears them in two directions ~ that of being submissive to a truly powerful man and her mostly unconscious desire to rule him. The Shulamite is rescued by a powerful and, in a positive sense, scary ‘man’ and kisses from him are immensely arousing! Her ‘Man’ didn’t just step up to the plate; he created the entire event, the love story from the beginning to the end.

A King or Priest serving in the holy of holies must be a perfect sacrifice. Our Lord is not the man in Deuteronomy 23:1 and Leviticus 23:1-24! He never had a blemish in any department of his spiritual anatomy; now, neither does she; she is about to be equally yoked in every way. He is her head and leads with his God-ordained headship symbolised by physically fully functional masculinity. The other spiritually dysfunctional parts of human anatomy, such as blindness, being crippled, deaf, and various diseases, are common to males and females. 

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 21:17 Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
Lev 21:18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
Lev 21:19 Or a man that is brokenfooted, or brokenhanded, 
Lev 21:20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
Lev 21:21 No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 
Lev 21:22 He shall eat the bread of his God, both of the most holy, and of the holy. 
Lev 21:23 Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.
Lev 21:24 And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.

Of course, spiritually, the love ‘game’ plays out precisely as planned. Women delight in the extended love play of a sizzling romance, and men love the sizzle. The Shulamite knows the outcome of her romantic impression and frequently reminds herself ‘to not stir up love until He pleases’. She plays the internal charade of amplifying anticipation by pretending that she can’t find her beloved. Compared to Eden’s curse on women (the world’s churches), she doesn’t have an internal disquiet of her heart being torn with feminine desire by wanting to rule him. She sincerely wants Him to pursue her and find her, and He does.

Son 3:3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?

Likewise, in the Body of Christ, she goes to many counsellors, the watchmen, to prove everything. She knows full well that she will find her Lord, the pearl of great price, because it was written that He would find her ~ from a babe in the field, budding into a beautiful bright young girl without breasts, to the spiritual stunner she is in the Song of Solomon.

In verse four, the Bride continues her dream and imagines her wedding night.

Son 3:4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.

The Shulamite, a classic damsel in distress, searched for her beloved with all of her heart and the pretence that she couldn’t find him. In a little while, and undoubtedly with an immense surge of emotional release, blow me down ~ she found Him! Her aspirations serve to escalate this one-off marriage event, the pinnacle for which a righteous Bride (particularly she) is created. (1Co 11:9 – the woman is created for the man…)

Psa 63:8 My soul clings to You; Your right hand upholds me. (BSB)

The Shulamite is utterly determined to bring her husband into the sanctity, figuratively of where her mother conceived her, a bed-chamber where marriage in heaven is sealed. She knows her inheritance as the Bride of Christ through the imbued lineage of righteous women, beginning long ago with Sarah, Abraham’s wife, “a mother of nations”.  She clings to her husband, the pearl of great price and dreams of consummating her marriage as the beautiful New Jerusalem above, the final and spiritual mother of us all.

The Shulamite maintains the sanctity of marriage that her mother and all preceding righteous mothers taught and is, to us, a spiritually pure doctrine symbolised by the marriage bed.

Heb 13:4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

It appeared the custom in ancient Biblical times for a bride to honour her mother’s teaching her the art of being a God-fearing wife who, too, honoured her husband and the order of headship. Likewise, a groom performed the same ritual in his mother’s tent or ‘chamber’ to honour the holiness of marriage. Not long after the death of Sarah, Isaac and Rebekah sealed their marriage in Sarah’s tent. The shadow of consummating a marriage in a mother’s bed chamber is in honour of God and the sanctity of marriage that doesn’t necessarily involve one’s mother’s chamber for conceiving. In a God-fearing family, a mother has a massive impact on her sons’ social and spiritual development, as does the Church on the laity. Even though a righteous wife doesn’t rule her husband, she is an immense blessing to him and their family, as was Rebekah to Isaac and all righteous women in scripture.

The Body of Christ lives a major aspect of being positively ravished by Christ, with Him having created her to ravish Him, and thus the marriage bed of pure doctrine is undefiled.

Gen 24:67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death. 

Pro 5:15 Drink waters out of thine own cistern, and running waters out of thine own well.
Pro 5:16 Let thy fountains be dispersed abroad, and rivers of waters in the streets.
Pro 5:17 Let them be only thine own, and not strangers’ with thee.
Pro 5:18 Let thy fountain be blessed: and rejoice with the wife of thy youth.
Pro 5:19 Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished [H7686] always with her love. 
Pro 5:20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? 

In the negative for the meaning of “ravish” (H7686), we know Israel’s neighbouring strange women lovers embraced her bosom, thus ravishing her in the wilderness H7686 meaning to lead “led [her] astray”, and they did.

Lev 11:44 For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile [H2930] yourselves with any manner of creeping thing that creepeth upon the earth.

The Shulamite and all the righteous women in scripture honoured their mother’s and father’s instructions in every aspect of Godliness, particularly for this purpose, by not defiling the marriage bed. The Shulamite in the SoS is not a filthy dreamer as were the men of Sodom.

Jud 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, [that all are false doctrines] are set forth for an example, suffering the vengeance of eternal fire. 
Jud 1:8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

Today, a young groom’s last desire is to have their wedding night in the mother-in-law’s bedroom. However, for spiritual eyes, the biblical custom is for the Bride of Christ’s understanding.

The marital bed is akin to the holy of holies that only the high priest can enter. Solomon is portrayed as Christ, and it is Christ who enters the bed-chamber of the mother-to-be of all nations through the righteous lineage of mothers, with the Shulamite being the final consummative spouse. Taking one’s spouse figuratively or literally into a mother’s bed-chamber signifies the purity of Christ’s wife’s submission to his doctrine. It is the final act for the beginning of delivering her children, the world.

Gen 17:15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 
Gen 17:16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
Gen 17:17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? 
Gen 17:18 And Abraham said unto God, O that Ishmael might live before thee! 
Gen 17:19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

The marriage bed, meaning marriage, is holy, with no place for fornication or adultery, the perversion of pure doctrine.

The following verse speaks of the judgment of Jerusalem, our former selves.

Zep 3:4 Her prophets are light and treacherous persons: her priests have polluted the sanctuary, [H6944] they have done violence to the law. 

Our bodies are the Temple of God, and the marriage bed is kept holy only through marriage, equally yoked in Christ.

1Co 6:16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 
1Co 6:17 But he that is joined unto the Lord is one spirit.

The Shulamite is dreadfully alert to keep the sanctity of marriage for her Lord and constantly recalls,

Son 3:5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. 

The Bride is the holy Temple, the city of God, the New Jerusalem where Christ resides.

Rev 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 
Rev 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 
Rev 21:24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 
Rev 21:25 And the gates of it shall not be shut at all by day: for there shall be no night there. 
Rev 21:26 And they shall bring the glory and honour of the nations into it.
Rev 21:27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

Lord willing, the Bride continues her dream next week with her groom arriving at the wedding.

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